Earnest Prayer From The Heart

1   Give ear to my prayer, O God,
And do not hide Yourself from my supplication.
2   Attend to me, and hear me;
I am restless in my complaint, and moan noisily,
3   Because of the voice of the enemy,
     Because of the oppression of the wicked;
     For they bring down trouble upon me,
     And in wrath they hate me.
4   My heart is severely pained within me,
     And the terrors of death have fallen upon me.
5   Fearfulness and trembling have come upon me,
     And horror has overwhelmed me.
6   So I said, “Oh, that I had wings like a dove!
     I would fly away and be at rest.
7   Indeed, I would wander far off,
     And remain in the wilderness.
Selah

8   I would hasten my escape
     From the windy storm and tempest.”
9   Destroy, O Lord, and divide their tongues,
     For I have seen violence and strife in the city.
10 Day and night they go around it on its walls;
     Iniquity and trouble are also in the midst of it.
11 Destruction is in its midst;
     Oppression and deceit do not depart from its streets.
12 For it is not an enemy who reproaches me;
     Then I could bear it.
     Nor is it one who hates me who has exalted himself against me;
     Then I could hide from him.
13 But it was you, a man my equal,
     My companion and my acquaintance.
14 We took sweet counsel together,
     And walked to the house of God in the throng.
15 Let death seize them;
     Let them go down alive into hell,
     For wickedness is in their dwellings and among them.

 (Verse 1) – Give ear to my prayer – (See Ps. 5:1; 17:6). This is the language of earnestness. The psalmist was in deep affliction, and he pleaded, therefore, that God would not turn away from him in his troubles. There is not hint that David thought that God might not hear him, or that he might hide from him.  Rather, this is simply a statement of the earnestness of David’s entreaty.  Remember that this is poetry and that things are stated in poetry in such fashions because of the nature of the medium.

And hide not thyself from my supplication - That is, Do not withdraw thyself, or render thyself inaccessible to my prayer. Do not so conceal thyself that I may not have the privilege of approaching thee. (Compare the notes at Isa. 1:15. See also Ezek. 22:26; Prov. 28:27; Lev. 20:4; 1 Sam. 12:3). The same word is used in all these places, and the general meaning is that of “shutting the eyes upon,” as implying neglect. So also in Lam. 3:56, the phrase “to hide the ear” means to turn away so as not to hear. The earnest prayer of the psalmist here is, that God would not, as it were, withdraw or conceal himself, but would give free access to himself in prayer. The language is, of course, figurative, but it illustrates what often occurs when God seems to withdraw himself; when our prayers do not appear to be heard; when God is apparently unwilling to attend to us. It is David’s earnest desire that nothing interfere in the process of his relating to and receiving help from God.  Again, we note that there is not hint that David though that it was actually possible that God would hide from him – but that this is the language of earnestness.  Our Prayers must be couched in such earnestness – it is imperative that we not simply be praying by rote, by mechanism – but rather that we pray with a fervent and earnest heart!

(Verse 2) - Attend unto me, and hear me - This also is the language of earnest supplication, as if he was afraid that God would not regard his cry. These varied forms of speech show the intense earnestness of the psalmist, and his deep conviction that he must have help from God. We must be convinced that our help must come from God and from no other source.  No one else can or should help us – it must the heavenly Father or we are lost!

I mourn - The word used here means properly to wander about; to ramble - especially applied to animals that have broken loose; and then, to inquire after, to seek, as one does “by running up and down;” hence, to desire, to wish. (Thus in Hos. 11:12 - “Judah runs wild toward God,” - in our translation, “Judah yet ruleth with God.” The word occurs also in Jer. 2:31, “We are lords” (margin, have dominion); and in Gen. 27:40, “When thou shalt have the dominion.”) It is not elsewhere found in the Scriptures. The idea here seems not to be to mourn, but to inquire earnestly; to seek; to look for, as one does who wanders about, or who looks every way for help. David was in deep distress. He looked in every direction. He earnestly desired to find God as a Helper. He was in the condition of one who had lost his way, or who had lost what was most valuable to him; and he directed his eyes most earnestly toward God for help. I suspect that the mourning idea comes from the idea that David was “wandering all around, seeking God, and that he had not found him, and that his distress was growing and the occasion is becoming more and more imperative – and thus his emotional state is growing more an more fragile as time passes.  This is borne out by the next phrase.

In my complaint - The word here employed commonly means speech, discourse, meditation. It here occurs in the sense of complaint, as in (Job 7:13; 9:27; 21:4; 23:2; Ps. 142:2; 1 Sam. 1:16). It is not used, however, to denote complaint in the sense of fault-finding, but in the sense of deep distress. We are still speaking in the language of earnestness here, remember.  As the word is now commonly used, we connect with it the idea of fault-finding, complaining, accusing, or the idea that we have been dealt with unjustly. This is not the meaning in this place, or in the Scriptures generally. It is the language of a troubled, not of an injured spirit. David had been pursuing his case with the Lord in prayer, seeking his aid, and that aid had not yet shown itself, and thus, he is becoming distressed as the appearance grows that his complaint is invalid and will not be addressed.

And make a noise - To wit, by prayer; or, by groaning. The psalmist did not hesitate to give vent to his feelings by groans, or sobs, or prayers. Such expressions are not merely indications of deep feeling, but they are among the appointed means of relief. They are the effort which nature makes to throw off the burden, and if they are without complaining or impatience they are not wrong. (See Isa. 38:14; 59:11; Heb. 5:7; Matt. 27:46).

(Verse 3) - Because of the voice of the enemy - He now states the cause of his troubles. He had been, and was, unjustly treated by others. The particular idea in the word “voice” here is that he was suffering from slanderous reproaches; from assaults which had been made on his character. He was charged with evil conduct, and the charge was made in such a manner that he could not meet it. The result was that a series of calamities had come upon him which was quite overwhelming.

Because of the oppression of the wicked - The word here rendered “oppression” occurs nowhere else. The verb from which it is derived occurs twice, Amos 2:13: “Behold, I am “pressed” under you as a cart is “pressed” that is full of sheaves.” The idea is that of crushing by a heavy weight; and hence, of crushing by affliction. The “wicked” alluded to here were likely Absalom and those who were associated with him in the rebellion, particularly Ahithophel, who had showed himself false to David, and had united with his enemies in their purpose to drive him from his throne. This action on their part, particularly Ahithophel, is here described as a great weight that is pressing down on David and giving him great distress.

For they cast iniquity upon me - That is, they charge me with sin; they attempt to justify themselves in their treatment of me by accusing me of wrong-doing, or by endeavoring to satisfy themselves that I deserve to be treated in this manner. If this refers to the time of the rebellion of Absalom, the allusion would be to the charges, brought by him against his father, of severity and injustice in his administration, (2 Sam. 15:2-6).

And in wrath they hate me - In their indignation, in their excitement, they are full of hatred against me. This was manifested by driving him froth his throne and his home.

(Verse 4) - My heart is sore pained within me - Heavy and sad; that is, I am deeply afflicted. The word rendered is “sore pained,” means properly to turn round; to twist; to dance in a circle; to be whirled round; and then to twist or writhe with pain, especially applied to a woman in travail, (Isa. 13:8; 23:4; 26:18). One thinks of the idea of writhing in pain so severe as to be virtually unbearable.  Here the idea is, that he was in deep distress and anguish. It is easy to see that this would be so, if the psalm refers to the revolt of Absalom. The ingratitude and rebellion of a son - the fact of being driven away from his throne - the number of his enemies - the unexpected news that Ahithophel was among them - and the entire uncertainty as to the result, justified the use of this strong language.

And the terrors of death are fallen upon me – Many of the ancient versions render this “the fear of death,” as if he were afraid for his life, or afraid that the result of all this would be his death. A more natural construction, however, is to suppose that the reference is to the ordinary pains of death, and that he means to say that the pangs which he endured were like the pangs of death. The words “are fallen” suggest the idea that this had come suddenly upon him, like a “horror of great darkness” (compare Gen. 15:12), or as if the gloomy shadow of death had suddenly crossed his path. (Compare Ps. 23:4). It is as if we made a complaint saying a given circumstance was “killing me”.  The calamities had come suddenly upon him; the conspiracy had been suddenly developed; and he had been suddenly driven away. Again we must remember that his is poetry and is written in poetic form. 

(Verse 5) - Fearfulness and trembling - Fear so great as to produce trembling. There were actually physical symptoms and manifestations of his emotional distress.  (Compare Job 4:14). He knew not when these things would end. How far the spirit of rebellion had spread he knew not, and he had no means of ascertaining. It seemed as if he would be wholly overthrown; as if his power was wholly at an end; as if even his life was in the greatest peril.

And horror hath overwhelmed me - The Hebrew is literally, “covered me.” That is; it had come upon him so as to cover or envelop him entirely. The shades of horror and despair spread all around and above him, and all things were filled with gloom. The word rendered “horror” occurs only in three other places; - Ezek. 7:18, rendered (as here) “horror;” Job 21:6, rendered “trembling;” and Isa. 21:4, rendered “fearfulness.” It refers to that state when we are deeply agitated with fear. David is frightened about what the outcome might be, and about the implications on his life for the events that have occurred.

(Verse 6) - And I said - That is, when I saw these calamities coming upon me, and knew not what the result was to be.

Oh, that I had wings like a dove! - literally, “Who will give me wings like a dove?” or, Who will give me the pinion of a dove? The original word means properly, “a wing-feather;” a pinion or flag feather of a bird’s wing by which he steers his course, - as of an eagle, (Isa. 40:31), or of a dove, as here. It is distinguished from the wing itself, (Ezek. 17:3: “A great eagle, with great wings, “long-winged,” full of feathers.)” The reference here is supposed to be to the turtle-dove - a species of dove common in Palestine. (Compare Ps. 11:1). These doves, it is said, are never tamed. David’s desire here is not necessarily for flight alone, but for the ability to guide his course properly and thus escape the attacks of the enemy.  He doesn’t just want to be free, but wants to know how to get free of the attacks.

For then would I fly away, and be at rest - I would escape from these dangers, and be in a place of safety. How often do we feel this in times of trouble! How often do we wish that we could get beyond the reach of enemies; of sorrows; of afflictions! How often do we sigh to be in a place where we might be assured that we should be safe from all annoyances; from all trouble! There is such a place, but not on earth. David might have borne his severest troubles with him if he could have fled - for those troubles are in the heart, and a mere change of place does not affect them; or he might have found new troubles in the place that seemed to him to be a place of peace and of rest. But there is a world which trouble never enters. That world is heaven; to that world we shall soon go, if we are God’s children; and there we shall find absolute and eternal rest. Without “the wings of a dove,” we shall soon fly away and be at rest. None of the troubles of earth will accompany us there; no new troubles will spring up there to disturb our peace.

(Verse 7) - Lo, then would I wander far off - literally, “Lo, I would make the distance far by wandering;” I would separate myself far from these troubles.

And remain in the wilderness - literally, I would sojourn; or, I would pass the night; or, I would put up for the night. The idea is taken from a traveler who puts up for the night, or who rests for a night in his weary travels, and seeks repose. (Compare Gen. 19:2; 32:21; 2 Sam. 12:16; Judg. 19:13). The word “wilderness” means, in the Scripture, a place not inhabited by man; a place where wild beasts resort; a place uncultivated. It does not denote, as with us, an extensive forest. It might be a place of rocks and sands, but the essential idea is, that it was not inhabited. (See Matt. 4:1). In such a place, remote from the habitations of people, he felt that he might be at rest.

(Verse 8) - I would hasten my escape - I would make haste to secure an escape. I would not delay, but I would flee at once.

From the windy storm and tempest - From the calamities which have come upon me, and which beat upon me like a violent tempest. If this psalm was composed on occasion of the rebellion of Absalom, it is easy to see with what propriety this language is used. The troubles connected with that unnatural rebellion had burst upon him with the fury of a sudden storm, and threatened to sweep everything away.

(Verse 9) - Destroy, O Lord - The word rendered “destroy,” properly means to “swallow up;” to “devour” with the idea of greediness. (Isa. 28:4; Exo. 7:12; Jonah 1:17; Jer. 51:34). There it is used in the sense of “destroy,” (Job 20:18; Prov. 1:12). The reference here is to the persons who had conspired against David. It is a prayer that they, and their counsels, might be destroyed: such a prayer as people always offer who pray for victory in battle. It is a prayer that the may be successful in what they regard as a righteous cause; but this implies a prayer that their enemies may be defeated and overcome. That is, they pray for success in what they have undertaken; and if it is right for them to attempt to do the thing, it is not wrong to pray that they may be successful. It is not necessary to understand this in terms of their personal destruction and deaths, but of that which they had done to David.

And divide their tongues - There is evident allusion here to the confusion of tongues at Babel (Gen. 11:1-9); and as the language of those who undertook to build that tower was confounded so that they could not understand each other, so the psalmist prays that the counsels of those engaged against him might be confounded, or that they might be divided and distracted in their plans, so that they could not act in harmony. It is very probable that there is an allusion here to the prayer which David offered when he learned that Ahithophel was among the conspirators (2 Sam. 15:31; “And David said, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness.”) This would tend to divide and distract; the purposes of Absalom, and secure his defeat.

For I have seen violence and strife in the city - In Jerusalem. Perhaps he had learned that among the conspirators there was not entire harmony, but that there were elements of “strife” and discord which led him to hope that their counsels would be confounded. There was little homogeny of aim and purpose among the followers of Absalom; and perhaps David knew enough of Ahithophel to see that his views, though he might be enlisted in the cause of the rebellion, would not be likely to harmonize with the views of the masses of those who were engaged in the revolt. Or, perhaps David is speaking here of the results of their rebellion on the people of the city, his charge before God.  It could be that the plight of the people, out from under the just and true leadership of God, is what David is concerned about here as well his own plight.  This would seem to be borne out by the following verse.

(Verse 10) - Day and night they go about it, upon the walls thereof - That is, continually. The word “they” in this place probably refers to the violence and strife mentioned in the preceding verse. They are here personified, and they seem to surround the city; to be everywhere moving, even on the very walls. They are like a besieging army. Inside and outside; in the midst of the city and on the walls, there was nothing but violence and strife - conspiracy, rebellion, and crime.

Mischief also and sorrow are in the midst of it - Crime abounded, and the result was anguish or sorrow. This language would well describe the scenes when Absalom rebelled; when the city was filled with conspirators and rebels; and when crime and anguish seemed to prevail in every part of it.

(Verse 11) - Wickedness is in the midst thereof - That is, the wickedness connected with rebellion and revolt, and the results that it was bringing in the city that David was charged by God to care for and which he loved very much.

Deceit and guile depart not from her streets - They are everywhere. They are found in every street and alley. They pervade all classes of the people. The word rendered “deceit” means rather “oppression.” This was connected with “guile,” or with “deceit.” That is, wrong would be everywhere committed, and the perpetration of those wrongs would be connected with false representations, and false pretences - a state of things that might be expected in the unnatural rebellion under Absalom.

(Verse 12) - For it was not an enemy that reproached me - The word “reproached” here refers to slander; calumny; abuse. It is not necessarily implied that it was in his presence, but might be that he was apprized of it. When he says that it is not an enemy that did this, the meaning is that it was not one who had been an avowed and open foe. The severest part of the trial did not arise from the fact that it was done by such a one, for that he could have borne. That which overwhelmed him was the fact that the reproach came from one who had been his friend; or, the reproach which he felt most keenly came from one whom he had regarded as a personal confidant. It is not to be supposed that the psalmist means to say that he was not reproached by his enemies, for the whole structure of the psalm implies that this was so; but his anguish was made complete and unbearable by the discovery that one especially who had been his friend was found among those who reproached and calumniated him. The connection leads us to suppose, if the right view has been taken of the occasion on which the psalm was composed, that the allusion here is to Ahithophel (2 Sam. 15:31); and the particular distress here referred to was that which David experienced on learning that he was among the conspirators. A case of trouble remarkably resembling this is referred to in Ps. 41:9.

Then I could have borne it - The affliction would have been such as I could bear. Reproaches from an enemy, being known to be an enemy, we expect; and we feel them comparatively little. We attribute them to the very fact that such a one is an enemy, and that he feels it necessary to sustain himself by reproaching and calumniating us. We trust also that the world will understand them in that way; and will set them down to the mere fact that he is our enemy. In such a case there is only the testimony against us of one who is avowedly our foe, and who has every inducement to utter malicious words against us in order to sustain his own cause.

But the case is different when the accuser and slanderer is one who has been our intimate friend. He is supposed to know all about us. He has been admitted to our counsels. He has known our purposes and plans. He can speak not “slanderously” but “knowingly.” It is supposed that he could have no motive to speak ill of us except his own conviction of truth, and that it could be only the strongest conviction of truth - the existence of facts to which not even a friend could close his eyes - that could induce him to abandon us, and hold us up to reproach and scorn. So Ahithophel - the confidential counselor and friend of David - would be supposed to be acquainted with his secret plans and his true character; and hence, reproaches from such a one became unendurable. “Neither was it he that hated me.” That avowedly and openly hated me. If that had been the case, I should have expected such usage, and it would not injure me.

That did magnify himself a against me - That is, by asserting that I was a bad man, thus exalting himself in character above me, or claiming that he was more pure than I am. Or, it may mean, that exalted himself above me, or sought to reach the eminence of power in my downfall and ruin.

Then I would have hid myself from him - I should have been like one pursued by an enemy who could hide himself in a cave, or in a fastness, or in the mountains, so as to be safe from his attacks. The arrows of malice would fly harmlessly by me, and I should be safe. Not so, when one reproached me who had been an intimate friend; who had known all about me; and whose statements would be believed.

(Verse 13) - But it was thou, a man mine equal – More properly, “a man according to my rank.” The Septuagint (the Greek version of the Old Testament) says: equal-souled, like-souled, “second self”. The Vulgate (the Latin version) translates it: “of the same mind”; The Hebrew word used here means properly a row or pile, as of the showbread piled one loaf on another, (Exo. 40:23); then it would naturally mean one of the same row or pile; of the same rank or condition. The word also means price, estimation, or value, (Job 28:13; Lev. 5:15, 18; 6:6). Here the expression may mean a man “according to my estimation, value, or price;” that is, of the same value as myself or more probably it means a man of my own rank; according to my condition; that is, a man whom I esteemed as my equal, or whom I regarded and treated as a friend.

My guide - The word used here properly denotes one who is familiar - a friend - from the verb meaning “to be associated with; to be familiar; to be accustomed to”. The noun is frequently used to denote a military leader - the head of a tribe - a chieftain; and is, in this sense, several times employed in Gen. 36 to denote the leaders or princes of the Edomites, where it is rendered duke. But here it seems to be used, not in the sense of a leader or a guide, but of a familiar friend. It might perhaps be referring to one who was a counselor of high rank or place in David’s counsel.

And mine acquaintance - The word used here is derived from the verb to know and the proper idea is that of “one well known” by us; that is, one who keeps no secrets from us, but who permits us to understand him thoroughly. The phrase “mine acquaintance” is a feeble expression, and does not convey the full force of the original, which denotes a more intimate friend than would be suggested by the word “acquaintance.” It is language applied to one whom we thoroughly “know,” and who “knows us;” and this exists only in the case of very intimate friends. All the expressions used in this verse would probably be applicable to Ahithophel, and to the intimacy between him and David.

(Verse 14) - We took sweet counsel together - Literally “who sweetened counsel.” We might translate this “We sweetened counsel together;” that is, We consulted together; we opened our minds and plans to each other; in other words, We found that happiness in each other which those do who freely and confidentially communicate their plans and wishes - who have that mutual satisfaction which results from the approval of each other’s plans.

And walked unto the house of God in company - We went up to worship God together. The word rendered “company” means properly a noisy crowd, a multitude. The idea here is not that which would seem to be conveyed by our translation - that they went up to the house of God in company “with each other,” but that both went with the great company - the crowd - the multitude - that assembled to worship God. They were engaged in the same service, they united in the worship of the same God; associated with those that loved their Maker; belonged to the companionship of those who sought his favor. There is nothing that constitutes a stronger bond of friendship and affection than being united in the worship of God, or belonging to his people. Connection with a church in acts of worship, ought always to constitute a strong bond of love, confidence, esteem, and affection; the consciousness of having been redeemed by the same blood of the atonement should be a stronger tie than any tie of natural friendship; and the expectation and hope of spending an eternity together in heaven should unite heart to heart in a bond which nothing - not even death - can sever.

(Verse 15) - Let death seize upon them - This would be more correctly rendered, “Desolations (are) upon them!” That is, Desolation, or destruction will certainly come upon them. There is in the original no necessary expression of a wish or prayer that this might be, but it is rather the language of certain assurance - the expression of a fact - that such base conduct - such wickedness - would make their destruction certain; that as God is just, they must be overwhelmed with ruin. Injury is sometimes done in the translation of the Scriptures by the insertion of a wish or prayer, where all that is necessarily implied in the original is the statement of a fact. This has been caused here by the somewhat uncertain meaning of the word which is used in the original. That phrase occurs nowhere else. Our translators understood it (as the Septuagint and the Vulgate do) as made up of two words. More correctly, however, it is to be regarded as one word, meaning “desolations,” or “destructions.”

And let them go down quick into hell - “Alive,” or “living,” for that is the meaning of the word “quick” here as it commonly is in the Scriptures. (Compare Lev. 13:10; Num. 16:30; Acts 10:42; 2 Tim. 4:1; Heb. 4:12; 1 Pet. 4:5). The word “hell” might also be rendered “the grave.” The original word is “sheol,” and means here either the grave, or the abode of departed spirits. (See Isa. 14:9; Job 10:21-22). There is a harshness in the translation of the term here which is unnecessary, as the word “hell” with us now uniformly refers to the place of punishment for the wicked beyond death. The meaning here, however, is not that they would be consigned to wrath, but that they would be cut off from the land of the living. The idea is that their destruction might be as sudden as if the earth were to open, and they were to descend alive into the chasm. Probably there is an implied allusion here to the manner in which the company of Korah, Dathan, and Abiram was destroyed, (Num. 16:31-33. Compare Ps. 106:17). Again, we need to remind ourselves that we are speaking of poetry here, and that this is a poetic expression of David’s heart.  It stands as a formal curse upon them from David. 

For wickedness is in their dwellings, and among them - Wickedness abounds in all their transactions. It is in their houses, and in their hearts. This is mentioned as a reason why they should be cut off and consigned to the grave. It is the reason why people are cut down at all; it is often a fact that wicked people are most manifestly cut down for their sins. And because it will be better for the community that the wicked should be punished than that they should escape, so there is no evidence that David cherished malice or ill-will in his heart.

Prayer, for David, was a real conversation with God that contained all of the elements of real and genuine conversation between friends, as well as those elements of worship and respect due the God of the universe.  It was not a mechanical and awkward thing in which David said those things that he thought he ought to say, or said them in the manner in which he thought he ought to say them.  He expressed his true heart and soul before the Lord.  It was here that we David as the man after God’s own heart – be cause it here we see that David related to God honestly and earnestly.

I need to relate to God in this fashion – earnestly and honestly – but reverently and respectfully.