Day and night they encircle the walls, while malice and trouble lie within. Sermons
I. CORRUPT CITY LIFE. (Vers. 10, 11.) 1. Corrupt in every part, on the walls and in the interior. Violence and strife reign unchecked universally. 2. Falsehood and deceit ruled in the market-place. (Ver. 11.) In the square, or market-place, near the gates, where was the general place of concourse, men cheated and deceived each other in their ordinary intercourse. II. PICTURE OF CORRUPT PRIVATE LIFE. The sanctities of friendship were openly violated and renounced. The offence was aggravated by two things. 1. That he who had become the psalmist's enemy had been a closely intimate friend. Love had turned to hate, because of the triumph of evil designs or passions, or of "the whispering tongues that can poison truth." 2. Their friendship had been consecrated by religious associations. (Ver. 14.) A depraved life can sweep out of the mind the tenderest memories and the most holy associations, human and Divine. III. THE PSALMIST PRAYS FOR GOD'S JUDGMENTS UPON THIS CORRUPT LIFE. The two forms of judgment which he imprecates are: 1. The judgment that fell upon the builders of Babel. (Ver. 9.) Discord among themselves and their counsels, so that they might destroy one another. 2. That they might go down to the grave alive. (Ver. 15.) Like Korah and his company, let them be carried away by death in the fulness of life and strength. The psalmist knew of none but violent means and temporal judgments by which such wickedness could be removed. - S.
I will freely sacrifice unto Thee: I will praise Thy name, O Lord, for it is good The closing verses of this simple little psalm touch very familiar notes. The faith which has prayed has grown so sure of answer that is already begins to think of the thank-offerings. This is not like the superstitious vow, "I will give so-and-so if Jupiter" — or the Virgin — "will hear me." This praying man knows that he is heard, and is not so much vowing as joyfully anticipating his glad sacrifice. The same incipient personification of the name as in verse 1 is very prominent in the closing strains. Thank-offerings — not merely statutory and obligatory, but brought by free, uncommanded impulse — are to be offered to "Thy name," because that name is good. Verse 7 probably should be taken as going even further in the same direction of personification, for "Thy name" is probably to be taken as the subject of "hath delivered." The Senses of the verbs in verse 7 are perfects. They contemplate the deliverance as already accomplished. Faith sees the future as present. This psalmist, surrounded by strangers seeking his life, can quietly stretch out a hand of faith, and bring near to himself the to-morrow when he will look back on scattered enemies and present, glad sacrifices! That power of drawing a brighter future into a dark present belongs not to those who build anticipations on wishes, but to those who found their forecasts on God's known purposes and character. The name is a firm foundation for hope. There is no other.(A. Maclaren, D. D.). Give ear to my prayer, O God; and hide not Thyself from my supplication. Homilist. I. THE COMPASSIONABLE. David appears here an object for pity and compassion, as the victim of —1. Malignant oppression. 2. Overwhelming terror. 3. Foul treachery. II. THE COMMENDABLE. 1. He lays all his troubles before Him who alone could help him. The fact that men in great trouble and danger, whatever be their theoretical beliefs, instinctively appeal to God for help, argues man's intuitive belief —(1) In the existence of a personal God;(2) In the accessibility of a personal God;(3) In the compassion of a personal God. 2. Under all his troubles he strives to maintain his confidence in God.(1) Men have burdens. What anxieties press upon the human soul, making the very frame to stoop, and the heart to break.(2) Men's burdens may be transferred to God. "Cast thy burden upon the Lord." How? By an unbounded confidence in His character and procedure.(3) Those who transfer their burdens on the Lord will be sustained. "He shall sustain thee." God gives men power to bear their burden, and will ultimately remove their burden from them. III. THE CENSURABLE — HIS IMPRECATIONS. Revenge is a moral wrong; and what is morally wrong in the individual can never be right in any relationship or office that the individual may assume, or in any combination into which he may enter. (Homilist.) II. THE TREACHEROUS FRIEND (vers. 12-15). The slanders of an avowed antagonist are seldom so mean and cutting as those of a false friend, and the absence of the elements of ingratitude and treachery renders them less hard to bear. "We can bear from Shimei what we cannot endure from Ahithophel." So, too, we can escape from open foes, but where can one find a hiding-place from treachery? Hence the faithlessness of a professed friend is a form of sin for which there is not even the pretence of excuse. No one defends it or apologizes for it. Yet it occurs, and sometimes, like the case in the psalm, under the sanctions of a religious profession, so that the very altar of God is defiled with hypocrisy. It is right, therefore, that such atrocious wickedness should receive its appropriate recompense. III. THE ANTICIPATED RESULT (vers. 16-23). By a fine antithesis the speaker turns to describe his own course in opposition to that of others. They pursue wickedness and reach its fearful end. He, on the contrary, calls upon God, who is his one refuge in times of distress and anxiety. He lives in an atmosphere of prayer, which is expressed by his mention of the three principal divisions of the natural day. "Complain" and "moan" are the same words that occur in verse 2; only here they are accompanies by the assurance of being heard. God will assuredly redeem him from the heat of the conflict; and the interposition of His arm will be needed, for his adversaries are not few but many, too many for him to deal with alone. God therefore will hear and answer them just as He does to His own servant, but with a serious difference. His own He regards in mercy, others in judgment. God Himself so orders His providence that they are overtaken in their evil ways and plunged into the abyss. On the other hand, the sacred poet closes his lyric with a renewed asseveration of the only ground of his hope. As for me, whatever others may say or think, as for me, I trust in Thee. (T. W. Chambers, D. D.) People David, PsalmistPlaces JerusalemTopics Abuse, Heart, Iniquity, Malice, Midst, Mischief, Perverseness, Prowl, Round, Sorrow, Thereof, Town, Trouble, Walls, WithinOutline 1. David in his prayer complains of his fearful case9. He prays against his enemies, of whose wickedness and treachery he complains 16. He comforts himself in God's preservation oh him, and confusion of his enemies Dictionary of Bible Themes Psalm 55:10Library July 9. "Cast Thy Burden on the Lord" (Ps. Lv. 22). "Cast thy burden on the Lord" (Ps. lv. 22). Dear friends, sometimes we bring a burden to God, and we have such a groaning over it, and we seem to think God has a dreadful time, too, but in reality it does not burden Him at all. God says: It is a light thing for Me to do this for you. Your load, though heavy for you, is not heavy for Him. Christ carries the whole on one shoulder, not two shoulders. The government of the world is upon His shoulder. He is not struggling and groaning with it. His mighty … Rev. A. B. Simpson—Days of Heaven Upon Earth Out of the Deep of Fear and Anxiety. The Arrest If Then to Sin, that Others May not Commit a Worse Sin... Patrick, the Apostle of the Irish. Concerning Persecution The Resemblance Between the Old Testament and the New. Covenant Duties. Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres Letter xix (A. D. 1127) to Suger, Abbot of S. 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