Sermon Tone Analysis

Psalm 57:1-11 English Standard Version

Psalm 57:superscription

1.

To the choirmaster:

2. according to Do Not Destroy.

a. “Do Not Destroy” (cf.

Deut 9:26) probably stands as the first sentence of a popular tune (cf.

Pss 58:1; 59:1; 75:1).[1]

b.

The “do not destroy it” expression seems to have been a popular saying or proverb which reflected the idea of a vineyard keeper refusing to destroy grapevines when the first clusters of grapes were bad.

The vines still had the blessing of life in them and a potential for future production.

[2]

3. A Miktam of David,

a. Like Psalm 56, this poem has been entitled Miktam, a kind of psalm designed to be sung softly, as a murmur (cf.

Ps 16:1).

[3]

b. Like its four neighbours, it is a miktam, and in connection with the only other miktamin the Psalter (Ps.

16) we have noted this word’s possible meaning of ‘hidden’ or ‘covered’, and therefore of its aptness for David’s time in hiding in the cave of Adullam.[4]

4. when he fled from Saul, in the cave.

a. 1 Samuel 22:1 David departed from there and escaped to the cave of Adullam.

And when his brothers and all his father’s house heard it, they went down there to him.

b.

It is again the story in 1 Sam.

21:10 [11]–22:1 that refers to David “fleeing” from Saul and hiding in a “cave” (cf.

Ps. 56).

But 1 Sam.

24 also refers to David’s being in a “cave,” where he cuts off Saul’s kānāp(the corner of his garment); compare kĕnāpêkā(your wings) in v. 1 here[5]

c.

The phrase “in the cave” in the superscription could refer to the episode in 1 Sam 24, when David refused to kill Saul when they were together in a cave.

Because the superscription of Ps 56, however, locates that psalm at the end of 1 Sam 21, it seems that the reference to “the cave” in the superscription of Ps 57 more likely refers to the “cave of Adullam” to which David escaped at the beginning of 1 Sam 22 (1 Sam 22:1).[6]

Psalm 57:1

1. Be merciful to me, O God, be merciful to me,

a. Instead of running from the arms of the enemy as many prayers of help express, here the one praying is running toward God (in the shadow of your wings), where this one will be and remain safe.[7]

b.

The opening plea is identical with that of 56,73 but doubled, reflecting even greater urgency.[8]

c.

There are a number of points of contact between Pss 56 and 57.

Both open with the plea, “Be gracious to me.”

In both David speaks of enemies “trampling” on him.[9]

d.

These links tie the two psalms together, as does the fact that both have “Miktam” in the superscription, where both also mention historical events relating to Saul’s persecution of David.

Psalm 57 continues the series of psalms following 51 that deal with the difficulties Saul caused for David.[10]

e. Repetition of words is also a feature of the psalm (“be gracious,” v. 1; “take refuge,” v. 1; “my life,” vv. 1, 3, 6; “must send,” v. 3; “commitment and truthfulness,” vv. 3, 10; “heaven/the heavens,” vv. 3, 5, 10, 11; “honor/soul” [kābôd], vv. 5, 8, 11; “set/setting,” vv.

6–7; “my heart is set,” v. 7; “make music,” vv. 7, 9; “awake/wake,” v. 8; and the whole of vv. 5 and 11).[11]

i.

We may note alongside this chiasmus another poetic technicality, called epizeuxis: the ‘fastening on’ of an extra mention of a phrase, for emphasis—Have mercy on me, O God, have mercy on me (v.

1); My heart is steadfast, O God, my heart is steadfast (v.

7).[12]

ii.

Technical terms like these are of course mere labels for an art which ‘Israel’s singer of songs’ would have practised almost instinctively.

But they have their uses.

Analysing a psalm, even if in this case we do no more than notice that it has, like its predecessor, a repeated refrain (vv. 5 and 11), does help us to catch the drift of it.[13]

f.

In addition seven of the sixteen lines involve a word doing double duty (that is, occurring in one colon but applying to both).

Four are invocations, all in the middle of the line and applying to both cola (vv.

5, 7a–b, 9, 11).

Two are verbs, one at the beginning of a line, one in the middle (vv. 1, 3).

One is an adjective, at the beginning of a line (v.

10).[14]

g.

Psalm 57 indeed has a number of links with Ps. 56.

The heading presupposes a similar setting, and it begins with the same plea.

In v. 3 it goes on to use the uncommon verb šāʾap (“hound”; cf.

56:1–2 [2–3]) and in v. 5 to urge God to be “on high,” where attackers currently locate themselves (56:2 [3]).[15]

2. for in you my soul takes refuge;

3. in the shadow of your wings I will take refuge,

a.

The image of hiding under the protective spread of the divine wings is used several times in the Psalter (cf.

Pss.

17:8; 36:7; 57:1; 63:7) and may well draw on the image of a protective hen gathering her brood under her wings (cf.

Isa.

34:15; Matt.

23:37; Luke 13:34).

Some commentators understand this phrase as referring to taking asylum in the Jerusalem temple before the ark of the covenant and under the wings of its overshadowing cherubim.[16]

b.

Moreover, the statues of the cherubim were placed in the utmost darkness of the inner room, where no shadow could be visible (1 Kgs 8:12).[17]

c.

The metaphor “shadow of your wings” appears several times in the Psalter (17:8; 36:7; 57:1; 63:7).

The image is that of a bird gathering its chicks under its wings (Isa.

34:15; Matt.

23:37; Luke 13:34).

Also, there are many instances of ancient deities with expansive wings, indicating the extensive use of this imagery.

The same word for “disaster” (hawwot) appears in Psalm 91:3 (“deadly pestilence”).

Note Psalm 91:4, which says, as here in 57:1c, “and under his wings you will find refuge.”[18]

4. till the storms of destruction pass by.

Psalm 57:2

1.

I cry out to God Most High,

2. to God who fulfills his purpose for me.

Psalm 57:3

1.

He will send from heaven and save me;

a.

The hope that God will send help from heaven reminds the reader of the dramatic rescue in Psalm 18:3–15.[19]

2. he will put to shame him who tramples on me.

a.

We should probably translate those who trample upon me as ‘those who hotly pursue me’: cf. on 56:1.[20]

3. Selah

a.

The Selah may seem misplaced at first, but it serves to both put a definitive end on the preceding declaration as it also sets the last line in the verse apart as the climax of this section: God will send his hesed and his faithfulness—an expression that will be repeated in slightly different form in v. 10.

God’s hesed and faithfulness are often paired in the psalter (25:10; 40:10; 61:7; 85:10; 89:14; 115:1; 138:2) and usually serve a restorative or protective function.

The pair, then, fits well within the context of one seeking refuge, where one is in need of both restoration and protection.[21]

4. God will send out his steadfast love and his faithfulness!

Psalm 57:4

1.

My soul is in the midst of lions;

2. I lie down amid fiery beasts— the children of man,

a. Fiery - to eat up v. — to eat or devour completely, as with great appetite.