TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 57:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Sa1 24:4, Sa1 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 (Isa 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, Psa 57:1, Psa 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, Luk 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, Psa 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, Luk 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 (Psa 18:10); and he takes them under his wing, which denotes warmth and refreshment, even when the calamities are upon them; see Mat 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 (Psa 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 (Psa 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 (Psa 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, Psa 25:10.
II.He represents the power and malice of his enemies (Psa 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, Jam 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 Psa 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 (Psa 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 (Psa 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, Joh 12:27, Joh 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.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
One thing you can count on: Corruption does not save those who get into it. On the contrary, it sets itself up against them, tears them down and brings about their doom. Woe to those people against whom this prophecy is written! For the evil they pursue is sharper than a two-edged sword, and it will first slay those who lay hold of it. Even their own tongue, as the psalmist points out, “is a sharp sword, and their teeth are spears and arrows.”
Casting away therefore all anxiety and superfluous care, let us return to ourselves; and let us adorn the body and the soul with the ornament of virtue; converting our bodily members into instruments of righteousness and not instruments of sin.And first of all, let us discipline our tongue to be the minister of the grace of the Spirit, expelling from the mouth all bitterness and malice and the practice of using disgraceful words. For it is in our power to make each one of our members an instrument of wickedness or of righteousness. Hear then how people make the tongue an instrument, some of sin, others of righteousness! “Their tongue is a sharp sword.” But another speaks thus of his own tongue: “My tongue is the pen of a ready writer.” The former worked destruction; the latter wrote the divine law. So one was a sword, the other a pen, not according to its own nature but according to the choice of those who employed it. For the nature of this tongue and of that was the same, but the operation was not the same.
I have read the document sent from the East by our friend and good brother to a distinguished member of the Senate, Pammachius, which you have copied and forwarded to me. It brought to my mind the words of the prophet: “The sons of men whose teeth are spears and arrows and their tongue a sharp sword.” But for these wounds that people inflict on one another with the tongue we can hardly find a physician; so I have turned to Jesus, the heavenly physician, and he has brought out for me from the medicine chest of the gospel an antidote of sovereign power; he has assuaged the violence of my grief with the assurance of the righteous judgment that I shall have at his hands. The potion that our Lord dispensed to me was nothing else than these words: “Blessed are you when people persecute you and say all manner of evil against you falsely. Rejoice and leap for joy, for great is your reward in heaven, for so persecuted they the prophets who were before you.” With this medicine I was content, and, as far as the matter concerned me, I had determined for the future to keep silence; for I said to myself, “If they have called the master of the house Beelzebub, how much more them of his household?” (that is, you and me, unworthy though we are). And, if it was said of him, “He is a deceiver, he deceives the people,” I must not be indignant if I hear that I am called a heretic and that the name of mole is applied to me because of the slowness of my mind or indeed my blindness. Christ who is my Lord, yes, and who is God over all, was called “a gluttonous man and a drunkard, a friend of publicans and sinners.” How can I, then, be angry when I am called a carnal man who lives in luxury?
"He has sent from heaven and has saved me" [Psalm 57:3]. Now the Man Himself, now the Flesh Itself, now the Son of God after His partaking of ourselves, of Him it is manifest, how He was saved, and has sent from heaven the Father and has saved Him, has sent from heaven, and has raised Him again: but in order that you may know, that also the Lord Himself has raised again Himself; both truths are written in Scripture, both that the Father has raised Him again, and that Himself Himself has raised again. Hear ye how the Father has raised Him again: the Apostle says, "He has been made," he says, "obedient unto death, even the death of the Cross: wherefore God also has exalted Him, and has given Him a name which is above every name." [Philippians 2:8-9] You have heard of the Father raising again and exalting the Son; hear ye how that He too Himself His flesh has raised again. Under the figure of a temple He says to the Jews, "Destroy this Temple, and in three days I will raise it up." [John 2:19] But the Evangelist has explained to us what it was that He said: "But this," he says, "He spoke of the Temple of His Body." Now therefore out of the person of one praying, out of the person of a man, out of the person of the flesh, He says, "He has saved me. He has given unto reproach those that trampled on me." Them that have trampled on Him, that over Him dead have insulted, that Him as though man have crucified, because God they perceived not, them He has given unto reproach. See ye whether it has not been so done. The thing we do not believe as yet to come, but fulfilled we acknowledge it. The Jews raged against Christ, they were overbearing against Christ. Where? In the city of Jerusalem. For where they reigned, there they were puffed up, there their necks they lifted up. After the Passion of the Lord thence they were rooted out; and they lost the kingdom, wherein Christ for King they would not acknowledge. In what manner they have been given unto reproach, see ye: dispersed they have been throughout all nations, nowhere having a settlement, nowhere a sure abode. But for this reason still Jews they are, in order that our books they may carry to their confusion. For whenever we wish to show Christ prophesied of, we produce to the heathen these writings. And lest perchance men hard of belief should say that we Christians have composed these books, so that together with the Gospel which we have preached we have forged the Prophet, through whom there might seem to be foretold that which we preach: by this we convince them; namely, that all the very writings wherein Christ has been prophesied are with the Jews, all these very writings the Jews have. We produce documents from enemies, to confound other enemies. In what sort of reproach therefore are the Jews? A document the Jew carries, wherefrom a Christian may believe. Our librarians they have become, just as slaves are wont behind their masters to carry documents, in such sort that these faint in carrying, those profit by reading. Unto such a reproach have been given the Jews: and there has been fulfilled that which so long before has been foretold, "He has given unto reproach those that trampled on me." But how great a reproach it is, brethren, that this verse they should read, and themselves being blind should look upon their mirror! For in the same manner the Jews appear in the holy Scripture which they carry, as appears the face of a blind man in a mirror: by other men it is seen, by himself not seen.
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Summary
Psalms 57:3 is a profound declaration of King David's unwavering confidence in God's transcendent and decisive intervention amidst life-threatening peril. Despite being relentlessly pursued by adversaries intent on his destruction, David confidently proclaims that the Almighty will dispatch His saving power directly from heaven, delivering him from the public disgrace and annihilating intent of his enemies. The verse culminates in the foundational assurance that this divine rescue is not arbitrary but is deeply rooted in God's immutable character, specifically His steadfast mercy and unassailable truth, which He actively sends forth to secure His servant's salvation.
Context
Literary Context
Psalms 57 is explicitly titled "A Michtam of David, when he fled from Saul in the cave," immediately anchoring the psalm in a specific, harrowing period of David's life, likely during his desperate flight from King Saul in places like the cave of Adullam or En-gedi. The psalm opens with David's urgent plea for divine mercy and refuge, expressing his profound trust by declaring, "My soul takes refuge in you; in the shadow of your wings I will take refuge" (Psalms 57:1). Verse 3 serves as the powerful, confident articulation of the divine response David anticipates, following his initial cry for help and preceding his exultant declaration of God's glory, "Be exalted, O God, above the heavens!" (Psalms 57:5). The strategic placement of "Selah" functions as a crucial pause, inviting the reader or worshiper to deeply reflect on the profound theological truth of God's certain deliverance, before the narrative continues to describe the insidious traps laid by his enemies and David's resolute heart.
Historical & Cultural Context
David's flight from Saul represents a period of intense and prolonged persecution, characterized by betrayal, constant mortal danger, and profound uncertainty. Saul, consumed by jealousy and paranoia, relentlessly sought David's life, forcing him into a nomadic existence as a fugitive in the wilderness and desolate caves. The "reproach" David faced was not merely verbal abuse; it was the public humiliation and disgrace of being hunted as a rebel, despite his anointing as the future king of Israel. This public scorn was a profound cultural wound. The ancient Israelite understanding of divine intervention was deeply ingrained in their national consciousness, stemming from epochal events such as the miraculous Exodus deliverance and the supernatural victories during the conquest of Canaan. God was unequivocally understood as the sovereign Lord who actively and powerfully intervened in human affairs, especially on behalf of His covenant people and His anointed leaders. The vivid imagery of being "swallowed up" would have evoked the primal terror of complete annihilation, a common existential fear in a world where survival often depended on military strength and political stability, neither of which David possessed in his vulnerable, fugitive state.
Key Themes
This verse powerfully contributes to several overarching themes that resonate throughout the Psalms and the broader biblical narrative. Firstly, it emphatically highlights the theme of Divine Sovereignty and Intervention, underscoring God's ultimate control over all circumstances and His unwavering willingness to act decisively on behalf of those who trust in Him. David's profound confidence is rooted not in his own cunning or strength, but solely in God's ability to "send from heaven." Secondly, the verse vividly portrays the theme of Trust in God Amidst Adversity, presenting David as an exemplary model of faith who, despite facing dire and overwhelming threats, fixes his hope steadfastly on God's character rather than his immediate, perilous circumstances. This unwavering reliance on the Lord is a recurring motif found throughout the Psalms, as exemplified in Psalms 46:1. Finally, it powerfully articulates the theme of God's Unfailing Attributes as the Basis for Salvation, specifically His "mercy" (Hebrew: ḥesed') and "truth" (Hebrew: 'ĕmet'). These attributes are not passive qualities but are depicted as active, dynamic forces that God "sends forth," thereby guaranteeing His covenant faithfulness and absolute reliability, a truth powerfully echoed in God's self-revelation to Moses in Exodus 34:6.
Exposition and Analysis
Key Word Analysis
This profound Hebrew term (H2617) signifies far more than mere pity or compassion. It encapsulates God's steadfast love, covenant faithfulness, loyal kindness, and enduring commitment to His people. It is a foundational attribute of God's character, often paired with "truth" or "faithfulness," emphasizing His unwavering devotion and reliability in upholding His promises. In this context, it is the active, loyal love that compels God to deliver David from his dire circumstances.
This word (H571) denotes firmness, reliability, faithfulness, and integrity. When applied to God, it means He is utterly dependable, His promises are absolutely sure, and His character is consistent and unchanging. God's "truth" ensures that His actions align perfectly with His promises and His righteous nature, making His intervention certain, trustworthy, and unfailing.
This vivid verb (H7602) literally means "to inhale eagerly," "to pant," or "to snuff up," but figuratively, it powerfully conveys the idea of "to devour," "to cover," or "to consume." It is a potent metaphor for utter destruction, annihilation, or complete absorption by an enemy. David uses it here to express the overwhelming, existential threat posed by his adversaries, who seek to utterly obliterate him, leaving no trace.
Verse Breakdown
"He shall send from heaven, and save me"
This opening clause expresses David's absolute conviction in God's transcendent power and His willingness to intervene directly. "He" refers to God, whose dwelling place is "heaven," signifying His ultimate authority, His boundless power, and His ability to act from a position far above all earthly limitations. The act of "sending" implies a deliberate, purposeful dispatch of divine power or agents, ensuring David's certain rescue.
"[from] the reproach of him that would swallow me up. Selah."
This specifies the dual nature of the deliverance David seeks. He desires salvation from "reproach," which encompasses the scorn, humiliation, and public disgrace inflicted by his enemies, as well as from the one who seeks to "swallow him up," a powerful metaphor for total destruction or consumption by his adversaries (King Saul and his forces). The interjection "Selah" serves as a musical or liturgical instruction, prompting a deliberate pause for profound reflection and meditation on the weighty truth just uttered—God's certain and complete deliverance from existential threat.
"God shall send forth his mercy and his truth."
This concluding declaration reveals the fundamental divine attributes that both motivate and guarantee God's saving action. It is not arbitrary power but God's intrinsic character—His steadfast love (ḥesed) and His unwavering faithfulness ('ĕmet)—that propels Him to intervene on David's behalf. The repetition of "send forth" emphasizes the active, intentional deployment of these attributes as instruments of salvation, assuring David that God's very nature compels Him to deliver on His covenant promises.
Literary Devices
Psalms 57:3 masterfully employs several powerful literary devices to convey its message of confident hope and divine assurance. The most striking is the Metaphor of the enemy who "would swallow me up." This vivid and visceral imagery transforms the abstract threat of destruction into a concrete, terrifying act of consumption, powerfully emphasizing the overwhelming and annihilating intent of David's adversaries. The phrase "He shall send from heaven" utilizes Divine Action Language, portraying God as an active, sovereign agent who intervenes directly from His celestial throne, thereby underscoring His omnipotence, transcendence, and active involvement in human affairs. Furthermore, the verse employs Personification when it states that God "shall send forth his mercy and his truth." Mercy and truth are abstract divine attributes, but here they are depicted as active, dynamic agents, dispatched by God Himself to accomplish His saving will. Finally, the inclusion of Selah functions as a Liturgical Marker, inviting the reader or singer to pause, reflect deeply, and internalize the profound theological truth that God's deliverance is not only certain but is also immutably rooted in His unchanging, faithful character.
Theological and Thematic Connections
Psalms 57:3 profoundly articulates the theological truth that God's intervention in human affairs is not capricious or random, but is deeply rooted in His unchanging character, particularly His covenant love (ḥesed) and faithfulness ('ĕmet). This verse connects seamlessly to the broader biblical narrative of God as the ultimate deliverer who acts decisively from His heavenly throne, demonstrating His power not merely through earthly means but through divine decree. It powerfully underscores the concept of God's active, personal involvement in the lives of His people, providing salvation from both physical danger and the spiritual reproach of adversaries. The emphasis on God "sending forth" His attributes highlights that His very nature is the ultimate guarantee of His promises and the inexhaustible source of His saving power, assuring believers that His commitment to them is as steadfast and eternal as His own being.
Reflection and Application
Psalms 57:3 offers a profound and unwavering anchor for faith, particularly in times of overwhelming adversity and existential threat. It powerfully calls us to shift our gaze from the daunting magnitude of our problems or the perceived power of our adversaries to the infinite power and immutable character of God Himself. When we find ourselves feeling "swallowed up" by life's most formidable challenges—be they financial distress, relational brokenness, spiritual attack, profound grief, or debilitating illness—this verse serves as a potent reminder that our ultimate deliverance comes from a divine source, from a God who is intimately and actively engaged in our lives. Our hope is not to be found in our own limited ability to escape or overcome, but rather in His limitless ability to "send from heaven" and rescue us. Furthermore, this verse grounds our confidence in God's unchanging mercy and truth. We can trust Him implicitly not because we are inherently worthy, but because He is utterly faithful to His own nature and His eternal covenant promises. This profound assurance empowers us to cry out to Him in fervent prayer, knowing with certainty that His ḥesed (steadfast love) and 'ĕmet (truth) are actively working on our behalf, guaranteeing that His saving hand will reach down to rescue us from every reproach and every threat.
Questions for Reflection
FAQ
What is the significance of "Selah" in this verse?
"Selah" (H5542) is a musical or liturgical notation found frequently throughout the Psalms and in Habakkuk. While its precise meaning has been debated by scholars for centuries, it is generally understood as an instruction to pause, to reflect deeply, or to have a musical interlude. In Psalms 57:3, "Selah" immediately follows the powerful declaration of God's deliverance from the one who would "swallow me up." This strategic placement encourages the reader or singer to stop and meditate on the profound and comforting truth that God's intervention is certain and that He will indeed save His servant from utter destruction. It serves as an emphatic underscore, inviting a moment of solemn contemplation on the omnipotence and unwavering faithfulness of God before the psalm continues. Ultimately, "Selah" in this context is a divine invitation to allow the truth of God's saving action to sink deeply into one's soul, fostering greater faith and trust.
Christ-Centered Fulfillment
Psalms 57:3 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. David's desperate plea for God to "send from heaven, and save me" is perfectly answered in the incarnation of the Son of God, who was indeed "sent from heaven" by the Father to accomplish humanity's salvation (John 3:17). Jesus, the spotless Lamb of God, took upon Himself the ultimate "reproach" of humanity, enduring unimaginable scorn, profound humiliation, and the full curse of sin on the cross (Hebrews 12:2). He willingly allowed Himself to be "swallowed up" by death and the grave, experiencing the full power of sin's dominion, only to triumphantly rise again on the third day (1 Corinthians 15:54-57), thereby delivering all who believe from the eternal power of sin and death. Moreover, the verse's concluding declaration that "God shall send forth his mercy and his truth" is perfectly embodied and fully revealed in Christ. Jesus is the very personification of God's ḥesed (steadfast love/mercy) and 'ĕmet (truth/faithfulness), as beautifully proclaimed in John 1:14. Through His sinless life, sacrificial death, and glorious resurrection, God's boundless mercy and unwavering truth were fully manifested and extended to all humanity, offering complete forgiveness, profound reconciliation, and eternal life to all who trust in Him, proving that God's saving intervention is both absolute and eternally secure in His beloved Son.