23 June

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Psalms 51-57

Psalm 51

This is the first of a number of psalms (eighteen) to which titles are prefaced which connect them with David, eight out of the number having historic references. There is a remarkable fitness in every case between the incident thus indicated and the psalm following; but whether the placing is accurate or not is open to question.

This is indeed one of the great penitential psalms, being the fourth in the seven which are usually so described. It opens with a general cry for pardon that comes out of a deep sense of sin and an equally profound desire for forgiveness. In the first three verses sin is described as "transgression," "iniquity:" "sin"; and the mercy sought is to "blot out," "wash," "cleanse." The penitent soul cried for forgiveness on the basis of confession. Suddenly the intensity of conviction deepens as the act of sin is traced back to its reason in the pollution of the nature. This leads to a deeper cry. As the first was for pardon, the second is for purity, for cleansing of heart, and renewal of spirit.

The prayer goes on to seek for the things which follow such cleansing, maintenance of fellowship, and consciousness of joy. Looking on in hope, the song anticipates that service of thanksgiving and praise which will issue from such pardon and purity.

Psalm 52

In this song the attitude of God toward the wicked man who is a tyrant is manifest. The mighty man who boasts himself in mischief is first put in striking contrast to God whose mercy endureth continually. Then follows a description of the mischief in which such a man makes his boast. One is reminded of James' description of the tongue and its fearful power, as the psalmist describes the mischief of evil speech, growing out of an evil nature. The God of mercy destroys the mischiefmaker, and thus demonstrates His mercifulness. God's dealings with such a man will be seen by the righteous, who will understand that the reason for the punishment is that this man was godless.

Suddenly the singer puts himself in contrast with the end of this man because he is in contrast with the attitude of the man. Instead of being rooted up, he is like a tree in the house of God. Instead of trusting in the abundance of riches, he trusts in the mercy of God. The contrast reveals the abiding truth of the unchangeableness of God. All that seems to be different in His dealing with man is due to the difference in man's attitude toward Him.

Psalm 53

This psalm, with slight variations, is found in the first book (Psalms 14: 1-7). Its introduction a second time necessarily leads us to notice the differences. In all probability the editor incorporated it into this book because of these very changes.

They are, first, the substitution of "God" for "Jehovah" four times. Perhaps the change was made for liturgical use in some special circumstances, in which the desire was to express praise of God as the wonder-working God. All that was true of Jehovah's knowledge of men (Psalms 14: 1-7) is true also of God's attitude toward men as the Wonder-worker. He looks on men not only as Helper, but as the supreme One. Not only do the workers of iniquity fail to discover Him as the Helper, they do not call on Him as the mighty One. The other main change is found in verse Psalms 53: 5, for the exposition of which see note on Psalms 14: 1-7.

Psalm 54

The burden of the psalm is expressed in the first two verses. Its reason is described in verse Psalms 54: 3, while assurance is the song of what remains.

Taking the second and third sections first, they deal with the sorrow of the soul, and the succor which comes from God. The sorrow is from opposition and persecution by the godless. The description of this is preceded by the prayer which cries for salvation by the name of God, and judgment in His might. No touch of despair is manifest. Over against the strangers risen up against the psalmist, he sets God, who is his Helper. Over against the violent men who seek after his soul he sets the Lord, who upholds the soul. The issue is perfect confidence that God will requite the evil, and destroy the enemy. Already, though perhaps yet in the midst of the peril, he sings the song of deliverance, as though it were already realized. The central sentence of the song is, "God is my Helper." Wherever man is conscious of this fact he is superior to all the opposition of his enemies, and so is able, in the midst of the most difficult circumstances, to sing the song of deliverance.

Psalm 55

This is the outcry of a man of faith in sore peril. The emotional nature is moved to its very center, and tides of deep feeling surge through his soul. He has been cruelly betrayed by his familiar friend, who would seem to have headed a conspiracy against him. It is really a revelation of how fellowship with God leads ultimately to the victory of faith.

Three movements are manifest. The first is fear. Appeal is made to God out of a consciousness of fearfulness, trembling, horror. So terrible is this fear that the man fain would fly away and escape it all (Psalms 55: 1-8). The troubled heart then breaks forth into fury. So mean is the method of the foe that the anger of the man is aroused, and he cries for vengeance against the oppressor (Psalms 55: 9-15). He then appeals to God, and at once declares that he is delivered. The wrong of the wicked is no less, but, calmly stated in the light of God, it is a burden to be cast on Him, and the conviction that He will deliver is created. Fear leads only to desire to flee. Fury only emphasizes the consciousness of wrong. Faith alone creates courage.

Psalm 56

The keynote of this psalm is the concluding declaration of the previous one, "I will trust in Thee." Here again are evident the same circumstances of oppression (Psalms 56: 5-7). The song opens and closes with praise. The opening (Psalms 56: 1-4) is a prayer for deliverance which culminates in a note of praise. Notice how it ascends. First, the singer declares that in the hour of fear he will trust. Then he declares he will trust and not be afraid.

The closing movement is wholly of praise. The tenderness of God is exquisitely stated. Wanderings are known to Him, and by Him tears are preserved. Against all adversaries God is for the psalmist. Then again the high note of trust canceling fear is struck, and the psalm ends with a sacrifice of praise.

It is a gracious thing to know God well enough to be able resolutely to trust Him when fear possesses the heart. It is a much finer thing to trust Him so completely as to have no fear. Both ways lead homewards, but the former is low level traveling, while the latter is high level.

Psalm 57

Yet again the theme is the same, but the triumph of trust is even more conspicuous. Compare the opening here with that of the previous song. The cry is the same, but the reason is different. There it was a cry born of the consciousness of the enemy. Here it is born of the vision of God, and of trust in Him. Compare also the wish of Psalms 55: 6 with the experience in this case. There the desire was for the inefficient wings of a dove for flight. Here the sense is of the sufficient wings of God for refuge until calamities are past. Now the cry is one of real need, for the opposition is stated in terns as pointed as ever, but all the while it is a song of confidence. In the psalm that speaks of fear and flight the heart is "sore pained." Now in trust it is "fixed," and a rush of praise is the issue.

Faith does not free us from trial, but it does enable us to triumph over it. Moreover, faith lifts us high above the purely personal sense of pain, and creates a passion for the exaltation of God among the nations. The heart at leisure from itself is always the heart fixed in God.