Verse-by-Verse Bible Commentary
Psalms 57:3

Clarke's Commentary

Verse Psalms 57:3. He shall send from heaven, and save me — Were there no human agents or earthly means that he could employ, he would send his angels from heaven to rescue me from my enemies. Or, He will give his command from heaven that this may be done on earth.

Selah — I think this word should be at the end of the verse.

God shall send forth his mercy and his truth. — Here mercy and truth are personified. They are the messengers that God will send from heaven to save me. His mercy ever inclines him to help and save the distressed. This he has promised to do; and his truth binds him to fulfil the promises or engagements his mercy has made, both to saints and sinners.

Coffman's Commentaries on the Bible

"Be merciful unto me, O God, be merciful unto me; For my soul taketh refuge in thee: Yea, in the shadow of thy wings will I take refuge, Until these calamities be overpast. I will cry unto God Most High, Unto God that performeth all things for me. He will send from heaven, and save me, When he that would swallow me up reproacheth; (Selah) God will send forth his lovingkindness and his truth. My soul is among lions; I lie among them that are set on fire, Even the sons of men, whose teeth are spears and arrows, And their tongue a sharp sword."

"In the shadow of thy wings will I take refuge" This metaphor reminds us of the words of Jesus, "How often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not" (Matthew 23:37).

"Until these calamities be overpast" "The word here rendered `calamities' may also be translated as `wickednesses,' or `malignities.' That they would indeed pass the psalmist was certain; but what he needed was support while they endured."The Pulpit Commentary, Vol. 8-B, p. 6.

"Unto God who performeth all things for me" "This indicates that already the psalmist's confidence in God's deliverance begins to be felt."H. C. Leupold, p. 432. Perhaps this confidence may spring in part from the titles of God here, which are "[~'Elohiym], [~'Elyon], i.e., Almighty God, Most High."The Pulpit Commentary, Vol. 8-B, p. 6.

"When he that would swallow me up reproacheth" These were nothing other than "people eaters" who were attacking David. The use of mixed figures of speech in Psalms 57:4, which speaks of both wild beasts (`lions'), and spears and arrows, "Along with the traditional phrases and stereotyped images make it difficult to reconstruct the personal circumstances of the psalmist. Was he being physically attacked, or falsely accused?"The New Layman's Bible Commentary, p. 638.

Spurgeon took the view that it was the vicious tongues of these "people eaters" which constituted the principal trouble. He spoke to the gossips of his church as follows:

"You eat men up; you eat their souls, the finest part of men. You are more than glad if you can whisper a word that is derogatory to a neighbor, or his wife, or his daughter. The morsel is too exquisite to be lost. Here is the soul of a person, his hope in this life and his hope of heaven; and you have it on your fork, and you can't refrain from eating it and asking others to taste it.Charles Haddon Spurgeon, p. 257. (Spurgeon then quoted Henry Ward Beecher). "You are cannibals, eating men's honor and rejoicing in it; and that too when ninety-nine times out of a hundred the probabilities are there's not a word of truth in it. - Beecher."

"Among lions… and the sons of men whose teeth are like spears and arrows" The NIV has "tongue" instead of "teeth" here. Ash stated that, "The mixed metaphor of the `lions' and the `military' show how precarious the situation was. Deliverance would have been hopeless without God."Anthony L. Ash, Jeremiah and Lamentations (Abilene, Texas: A.C.U. Press, 1987), p. 195.

"Them that are set on fire" "These were they whose hearts were on fire with enmity and hatred and who spoke words which were as sharp as military weapons."The New Bible Commentary, Revised, p. 486.

Barnes' Notes on the Whole Bible

He shall send from heaven - That is, from himself; or, he will interpose to save me. The psalmist does not say “how” he expected this interposition - whether by an angel, by a miracle, by tempest or storm, but he felt that help was to come from God alone, and he was sure that it would come.

And save me from the reproach ... - This would be more correctly rendered, “He shall save me; he shall reproach him that would swallow me up.” So it is rendered in the margin. On the word rendered “would swallow me up,” see the notes at Psalms 56:1. The idea here is, that God would “rebuke” or “reproach,” to wit, by overthrowing him that sought to devour or destroy him. God had interposed formerly in his behalf Psalms 57:2, and he felt assured that he would do it again.

Selah - This seems here to be a mere musical pause. It has no connection with the sense. See the notes at Psalms 3:2.

God shall send forth his mercy - In saving me. He will “manifest” his mercy.

And his truth - His fidelity to his promise; his faithfulness to those who put their trust in him. He will show himself “true” to all the promises which he has made. Compare Psalms 40:11.

Calvin's Commentary on the Bible

3He shall send from heaven, and save me. David, as I have repeatedly had occasion to observe, interlaces his prayers with holy meditations for the comfort of his own soul, in which he contemplates his hopes as already realised in the event. In the words before us, he glories in the divine help with as much assurance as if he had already seen the hand of God interposed in his behalf. When it is said, he shall send from heaven, some consider the expression as elliptical, meaning that he would send his angels; but it seems rather to be an indefinite form of speech, signifying that the deliverance which David expected was one not of a common, but a signal and miraculous description. The expression denotes the greatness of the interposition which he looked for, and heaven is opposed to earthly or natural means of deliverance. What follows admits of being rendered in two different ways. We may supply the Hebrew preposition מ, mem, and read, He shall save me from the reproach; or it might be better to understand the words appositively, He shall save me, to the reproach of him who swallows me up. ⁽³⁴⁰⁾ The latter expression might be rendered, from him who waits for me. His enemies gaped upon him in their eagerness to accomplish his destruction, and insidiously watched their opportunity; but God would deliver him, to their disgrace. He is said to strike his enemies with shame and reproach, when he disappoints their expectations. The deliverance which David anticipated was signal and miraculous; and he adds, that he looked for it entirely from the mercy and truth of God, which he represents here as the hands, so to speak, by which his assistance is extended to his people.

(340) In this all the ancient versions agree: They make חרף, chereph, a verb, and not a noun, regarding it as applicable to God, and conveying the idea that He would deliver David, having put to shame, or to reproach, his enemies. Thus, in the Septuagint, it is “ἔδωκεν εἰς ὄνειδος ” and in the Vulgate, “dedit in opprobrium,” “he gave to reproach;” and in like manner in the Chaldee, Syriac, Arabic, and Ethiopic versions.

Smith's Bible Commentary

Psalms 57:1-11

Psalms 57:1-11 . To the chief musician, and that Altaschith is "destroying not." It is a prayer of David when he fled from Saul and was hiding in the cave. So Saul is looking for David; he is hiding in the cave. And David says,

Be merciful unto me, O God, be merciful unto me: for my soul trusts in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities are over. I will cry unto God most high; unto God that performs all things for me. He shall send from heaven, and save me from the reproach of him that would swallow me up. God shall send forth his mercy and his truth. My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Be thou exalted, O God, above the heavens; let thy glory be above all the earth. For they have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, and in the midst whereof they are fallen themselves ( Psalms 57:1-6 ).

Remember, Saul came in and went to sleep there in the cave. And David, when they were sound asleep, went down and he took his sword and cut off Saul's skirt. And then he got out of there and he got over a safe distance and cried, "Saul, look at what I've got." So he speaks about him falling in the net that they had prepared for me. "My soul is bowed down. They have digged a pit before me wherein the midst they have fallen."

My heart is fixed, O God, my heart is fixed: I will sing and give praise. Wake up, my glory; awake, psaltery and harp: I myself will awake early. For I will praise thee, O Lord among the people: I will sing unto thee among the nations. For thy mercy is great unto the heavens, and thy truth unto the clouds. Be thou exalted, O God, above the heavens: and let thy glory be above all the eaRuth ( Psalms 57:7-11 ). "

Dr. Constable's Expository Notes

1. The psalmist’s need for God’s help 57:1-5

Dr. Constable's Expository Notes

Psalms 57

David’s hiding from Saul in a cave is the background of this individual lament psalm (1 Samuel 22; 1 Samuel 24; cf. Psalms 142). The tune name means "Do not destroy." This psalm resembles the preceding one in its general theme and design. It, too, has a recurring refrain (Psalms 57:5; Psalms 57:11). It is, however, more "upbeat."

Dr. Constable's Expository Notes

He said he would cry and God Most High would send help. "Most High" pictures God as exalted in His rule over all that He has created. In these verses, David pictured himself as an insignificant creature that a larger predator was about to step on.

Gill's Exposition of the Whole Bible

He shall send from heaven, and save me,.... His angel, as the Targum adds; or his angels, as Kimchi; who are ministering spirits, sent forth by him, to encamp about his people, and guard them, as they did Jacob when in fear of Esau, Genesis 32:1; or to deliver them out of trouble, as Peter when in prison, Acts 12:7; or rather the sense may be, that David did not expect any help and deliverance in an human way, by means of men on earth; but he expected it from above, from heaven, from God above, and which he believed he should have; and he might have a further view to the mission of Christ from heaven to save him, and all the Lord's people; and which he may mention, both for his own comfort, and for the strengthening of the faith of others in that important article;

[from] the reproach of him that would swallow me up. Meaning Saul; see

Psalms 56:1. The Targum renders it,

"he hath reproached him that would swallow me up for ever;''

and to the same sense the Septuagint, Vulgate Latin, Ethiopic, Arabic, and Syriac versions; disappointed them, and filled them with reproach, shame, and confusion.

Selah; on this word, Psalms 56:1- :.

God shall send forth his mercy and his truth; shall manifest and display the glory of these his perfections, his mercy and grace, his truth and faithfulness, in his deliverance and salvation; and which are remarkably glorified in salvation by Christ Jesus; and who himself may be called "his grace and his truth" n, as the words may be rendered; he being the Word of his grace, and truth itself, and full of both; and by whom, when sent forth, grace and truth came, John 1:14; it may also intend a constant supply of grace, whereby God would show forth the truth of his promises to him.

n חסדו ואמתו "gratiam et veritatem suam", Cocceius, Gejerus, Michaelis.

Henry's Complete Commentary on the Bible

To the chief musician, Al-taschith, Michtam

of David, when he fled from Saul in the cave.

      1 Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast.   2 I will cry unto God most high; unto God that performeth all things for me.   3 He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.   4 My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.   5 Be thou exalted, O God, above the heavens; let thy glory be above all the earth.   6 They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.

      The title of this psalm has one word new in it, Al-taschith--Destroy not. Some make it to be only some known tune to which this psalm was set; others apply it to the occasion and matter of the psalm. Destroy not; that is, David would not let Saul be destroyed, when now in the cave there was a fair opportunity of killing him, and his servants would fain have done so. No, says David, destroy him not,1 Samuel 24:4; 1 Samuel 24:6. Or, rather, God would not let David be destroyed by Saul; he suffered him to persecute David, but still under this limitation, Destroy him hot; as he permitted Satan to afflict Job, Only save his life. David must not be destroyed, for a blessing is in him (Isaiah 65:8), even Christ, the best of blessings. When David was in the cave, in imminent peril, he here tells us what were the workings of his heart towards God; and happy are those that have such good thoughts as these in their minds when they are in danger!

      I. He supports himself with faith and hope in God, and prayer to him, Psalms 57:1; Psalms 57:2. Seeing himself surrounded with enemies, he looks up to God with that suitable prayer: Be merciful to me, O Lord! which he again repeats, and it is no vain repetition: Be merciful unto me. It was the publican's prayer, Luke 18:13. It is a pity that any should use it slightly and profanely, should cry, God be merciful to us, or, Lord, have mercy upon us, when they mean only to express their wonder, or surprise, or vexation, but God and his mercy are not in all their thoughts. It is with much devout affection that David here prays, "Be merciful unto me, O Lord! look with compassion upon me, and in thy love and pity redeem me." To recommend himself to God's mercy, he here professes,

      1. That all his dependence is upon God: My soul trusteth in thee,Psalms 57:1; Psalms 57:1. He did not only profess to trust in God, but his soul did indeed rely on God only, with a sincere devotion and self-dedication, and an entire complacency and satisfaction. He goes to God, and, at the footstool of the throne of his grace, humbly professes his confidence in him: In the shadow of thy wings will I make my refuge, as the chickens take shelter under the wings of the hen when the birds of prey are ready to strike at them, until these calamities be over-past. (1.) He was confident his troubles would end well, in due time; these calamities will be over-past; the storm will blow over. Non si male nunc et olim sic erit--Though now distressed, I shall not always be so. Our Lord Jesus comforted himself with this in his sufferings, Luke 22:37. The things concerning me have an end. (2.) He was very easy under the divine protection in the mean time. [1.] He comforted himself in the goodness of God's nature, by which he is inclined to succour and protect his people, as the hen is by instinct to shelter her young ones. God comes upon the wing to the help of his people, which denotes a speedy deliverance (Psalms 18:10); and he takes them under his wing, which denotes warmth and refreshment, even when the calamities are upon them; see Matthew 23:37. [2.] In the promise of his word and the covenant of his grace; for it may refer to the out-stretched wings of the cherubim, between which God is said to dwell (Psalms 80:1) and whence he gave his oracles. "To God, as the God of grace, will I fly, and his promise shall be my refuge, and a sure passport it will be through all these danger." God, by his promise, offers himself to us, to be trusted; we by our faith must accept of him, and put our trust in him.

      2. That all his desire is towards God (Psalms 57:2; Psalms 57:2): "I will cry unto God most high, for succour and relief; to him that is most high will I lift up my soul, and pray earnestly, even unto God that performs all things for me." Note, (1.) In every thing that befalls us we ought to see and own the hand of God; whatever is done is of his performing; in it his counsel is accomplished and the scripture is fulfilled. (2.) Whatever God performs concerning his people, it will appear, in the issue, to have been performed for them and for their benefit. Though God be high, most high, yet he condescends so low as to take care that all things be made to work for good to them. (3.) This is a good reason why we should, in all our straits and difficulties, cry unto him, not only pray, but pray earnestly.

      3. That all his expectation is from God (Psalms 57:3; Psalms 57:3): He shall send from heaven, and save me. Those that make God their only refuge, and fly to him by faith and prayer, may be sure of salvation, in his way and time. Observe here, (1.) Whence he expects the salvation--from heaven. Look which way he will, in this earth, refuge fails, no help appears; but he looks for it from heaven. Those that lift up their hearts to things above may thence expect all good. (2.) What the salvation is that he expects. He trusts that God will save him from the reproach of those that would swallow him up, that aimed to ruin him, and, in the mean time, did all they could to vex him. Some read it, He shall send from heaven and save me, for he has put to shame him that would swallow me up; he has disappointed their designs against me hitherto, and therefore he will perfect my deliverance. (3.) What he will ascribe his salvation to: God shall send forth his mercy and truth. God is good in himself and faithful to every word that he has spoken, and so he makes it appear when he works deliverance for his people. We need no more to make us happy than to have the benefit of the mercy and truth of God, Psalms 25:10.

      II. He represents the power and malice of his enemies (Psalms 57:4; Psalms 57:4): My soul is among lions. So fierce and furious was Saul, and those about him, against David, that he might have been as safe in a den of lions as among such men, who were continually roaring against him and ready to make a prey of him. They are set on fire, and breathe nothing but flame; they set on fire the course of nature, inflaming one another against David, and they were themselves set on fire of hell,James 3:6. They were sons of men, from whom one might have expected something of the reason and compassion of a man; but they were beasts of prey in the shape of men; their teeth, which they gnashed upon him, and with which they hoped to tear him to pieces and to eat him up, were spears and arrows fitted for mischiefs and murders; and their tongue, with which they cursed him and wounded his reputation, was as a sharp sword to cut and kill; see Psalms 42:10. A spiteful tongue is a dangerous weapon, wherewith Satan's instruments fight against God's people. He describes their malicious projects against him (Psalms 57:6; Psalms 57:6) and shows the issue of them: "They have prepared a net for my steps, in which to take me, that I might not again escape out of their hands; they have digged a pit before me, that I might, ere I was aware, run headlong into it." See the policies of the church's enemies; see the pains they take to do mischief. But let us see what comes of it. 1. It is indeed some disturbance to David: My soul is bowed down. It made him droop, and hang the head, to think that there should be those that bore him so much ill-will. But, 2. It was destruction to themselves; they dug a pit for David, into the midst whereof they have fallen. The mischief they designed against David returned upon themselves, and they were embarrassed in their counsels; then when Saul was pursuing David the Philistines were invading him; nay, in the cave, when Saul thought David should fall into his hands, he fell into the hands of David, and lay at his mercy.

      III. He prays to God to glorify himself and his own great name (Psalms 57:5; Psalms 57:5): "Whatever becomes of me and my interest, be thou exalted, O God! above the heavens, be thou praised by the holy angels, those glorious inhabitants of the upper world; and let thy glory be above or over all the earth; let all the inhabitants of this earth be brought to know and praise thee." Thus God's glory should lie hearer our hearts, and we should be more concerned for it, than for any particular interests of our own. When David was in the greatest distress and disgrace he did not pray, Lord, exalt me, but, Lord, exalt thy own name. Thus the Son of David, when his soul was troubled, and he prayed, Father, save me from this hour, immediately withdrew that petition, and presented this in the room of it, For this cause came I to this hour; Father, glorify thy name,John 12:27; John 12:28. Or it may be taken as a plea to enforce his petition for deliverance: "Lord, send from heaven to save me, and thereby thou wilt glorify thyself as the God both of heaven and earth." Our best encouragement in prayer is taken from the glory of God, and to that therefore, more than our own comfort, we should have an eye in all our petitions for particular mercies; for this is made the first petition in the Lord's prayer, as that which regulates and directs all the rest, Father in heaven, hallowed by thy name.