Choosing To Trust the Lord

16 As for me, I will call upon God,
And the LORD shall save me.
17 Evening and morning and at noon
I will pray, and cry aloud,
And He shall hear my voice.
18 He has redeemed my soul in peace from the battle that was against me,
For there were many against me.
19 God will hear, and afflict them,
Even He who abides from of old.
Selah

     Because they do not change,
Therefore they do not fear God.
20 He has put forth his hands against those who were at peace with him;
He has broken his covenant.
21 The words of his mouth were smoother than butter,
But war was in his heart;
His words were softer than oil,
Yet they were drawn swords.
22 Cast your burden on the LORD,
And He shall sustain you;
He shall never permit the righteous to be moved.
23 But You, O God, shall bring them down to the pit of destruction;
Bloodthirsty and deceitful men shall not live out half their days;
But I will trust in You.

(Verse 16) - As for me, I will call upon God - That is, I have no other refuge in my troubles, yet I can go to him, and pour out all the desires of my heart before him.

And the Lord shall save me - This expresses strong confidence. On the supposition that the psalm refers to the rebellion of Absalom, David was driven from his home, and his throne, and from the house of God - a poor exile, forsaken by nearly all. But his faith did not fail. He confided in God, and believed that He was able to affect his deliverance, and that He would do it. Rarely can we be placed in circumstances so trying and discouraging as were those of David; never should we, in any circumstances, fall to believe, as he did, that God can deliver us, and that, if we are his friends, we shall be ultimately safe.  This is stirring.  The Psalmist would not endeavor to meet the plots of his adversaries by counterplots, nor imitate their incessant violence, but in direct opposition to their godless behavior would continually resort to his God. Thus Jesus did, and it has been the wisdom of all believers to do the same. As this exemplifies the contrast of their character, so it will foretell the contrast of their end—the righteous shall ascend to their God, the wicked shall sink to ruin. Jehovah will fulfill my desire, and glorify himself to my deliverance. The Psalmist is quite sure. He knows that he will pray, and is equally clear that he will be heard. The covenant name is the pledge of the covenant promise. 

(Verse 17) - Evening, and morning, and at noon, will I pray - In another place (Ps. 119:164) the psalmist says that he engaged in acts of devotion seven times in a day. Daniel prayed three times a day, (Dan. 6:10). David went, in his troubles, before God evening, morning, and mid-day, in solemn, earnest prayer. So Paul, in a time of great distress, gave himself on three set occasions to earnest prayer for deliverance. (See 2 Cor. 12:8). This verse, therefore, does not prove that it was a regular habit of David to pray three times a day; but in view of the passage, it may be remarked

(a)   That it is proper to have regular seasons for devotion, of frequent occurrence; and

(b)   That there are favorable and suitable times for devotion.  The morning and the evening are obviously appropriate; and it is well to divide the day also by prayer - to seek, at mid-day, the rest titan bodily and mental toil which is secured by communion with God - and to implore that strength which we need for the remaining duties of the day. True religion is cultivated by frequent and regular seasons of devotion. The Psalmist means that he will always pray; he will run a line of prayer right along the day and track the sun with his petitions. Day and night he saw his enemies busy (verse 10), and therefore he would meet their activity by continuous prayer.

And cry aloud - The word here employed properly means to murmur; to make a humming sound; to sigh; to growl; to groan. (See Ps. 42:5). Here the language means that he would give utterance to his deep feelings in appropriate tones - whether words, sighs, or groans. To the deep thoughts and sorrows of his soul he would often give suitable expression before God. He would give a tongue to his complaint; he would be very earnest in his pleas with heaven. Some cry aloud who never say a word. It is the bell of the heart that rings loudest in heaven. Some read it, “I will muse and murmur;” deep heart–thoughts should be attended with inarticulate but vehement utterances of grief. Blessed be God, moaning is translatable in heaven. A father’s heart reads a child’s heart.

And he shall hear my voice - The confident language of faith, as in Ps. 55:16.  He is confident that he will prevail; he makes no question that he would be heard, he speaks as if already he were answered. When our window is opened towards heaven, the windows of heaven are open to us. Have but a pleading heart and God will have a plenteous hand.

(Verse 18) - He hath delivered my soul in peace - The Hebrew is, “He has redeemed;” so also the Septuagint and Vulgate. The meaning is, He has “rescued” me, or has saved me from my enemies. Either the psalmist composed the psalm “after” the struggle was over, and in view of it, here speaks of what had actually occurred; or he is so confident of being redeemed and saved that he speaks of it as if it were already done. (See Ps. 55:19). There are many instances in the Psalms in which the writer is so certain that what he prays for will be accomplished that he speaks of it as if it had already actually occurred. The words “in peace” mean that God ad given him peace; or that the result of the divine interposition was that he had calmness of mind. The deliverance has come. Joab has routed the rebels. The Lord has justified the cause of his anointed. Faith sees as well as foresees; to her foresight is sight. He is not only safe but serene, “delivered in peace” - peace in his inmost soul.

From the battle that was against me -  Many contending against me.  The hostile array; the armies prepared for conflict.  It is interesting that David, a man of war, often couched non-military events in military language.  It was helpful for him to think of these things in terms of open warfare.  Many today would call this inflammatory and needless rhetoric, hopelessly and useless divisive and hurtful.  Yet David saw it as useful and God saw it as useful and, more importantly, accurate.

For there were many with me - This language conveys to us the idea that there were many on his side, or many that were associated with him, and that this was the reason why he was delivered. It is doubtful, however, whether this is the meaning of the original. The idea may be that there were many contending with him; that is, that there were many who were arrayed against him. The Hebrew will admit of this construction.  Or it may be that he thankfully acknowledges that the Lord raised him up unexpected allies, fetched him succor when he most needed it, and made the friendless monarch once more the head of a great army. The Lord can soon change our condition, and he often does so when our prayers become fervent. The crisis of life is usually the secret place of wrestling. Jabbok makes Jacob a prevailing prince. He who stripped us of all friends to make us see himself in their absence, can give them back again in greater numbers that we may see him more joyfully in the fact of their presence.

(Verse 19) - God shall hear and afflict them - That is, God will hear my prayer, and will afflict them, or bring upon them deserved judgments. As this looks to the future, it would seem to show that when in the previous verse he uses the past tense, and says that God “had” redeemed him, the language there, as suggested above, is that of strong confidence, implying that he had such certain assurance that the thing would be, that he speaks of it as if it were already done. Here he expresses the same confidence in another form - his firm belief that God “would” hear his prayer, and would bring upon his enemies deserved punishment.  It is interesting that David sees the activity of God on his behalf as both already in progress (see the earlier statements) and yet future, or to be brought to conclusion in the future.  There is no contradiction here.  We can understand that God is taking action on our behalf, but that He also will take action as well.  We need to not view it is a finished or accomplished affair.  In fact, there is sense in the idea that it doesn’t make much sense to view it as finished when it truly is not yet finished!

Some have interpreted this to mean that God will hear their noise and take action.  They make a noise as well as I, and God will hear them. The voice of slander, malice, and pride, is not alone heard by those whom it grieves, it reaches to heaven, it penetrates the divine ear, it demands vengeance, and shall have it. God hears and delivers his people, he hears and destroys the wicked. Their cruel jests, their base falsehoods, their cowardly insults, their daring blasphemies are heard, and shall be repaid to them by the eternal Judge.

Even he that abideth of old - The eternal God; he who is from everlasting. Literally, “He inhabits antiquity;” that is, he sits enthroned in the most distant past; he is eternal and unchanging. This is a classic statement of God eternality and “oldness”.  He sits in eternity, enthroned judge for evermore; all the prayers of saints and profanities of sinners are before his Judgment–seat, and he will see that justice is done.  The same God who has heard prayer, will hear it now; he who has always shown himself a just God and an avenger, will show himself the same now. The fact that God is from everlasting, and is unchanging, is the only foundation for our security at any time, and the only ground of success in our plans. To a Being who is always the same we may confidently appeal, for we know what he will do. But who could have confidence in a changeable God? Who would know what to expect? Who can make any “calculation” on mere chance?

Because they have no changes … - “With whom there be no changes, yet they fear not God.” Literally, “To whom there are no changes, and they fear not God.” One writer supposes this to mean that God will “hear” the reproaches and blasphemies of those who have no changes, and who, therefore, have no fear of God. The meaning of the original is not exactly expressed in our common version. According to that version, the idea would seem to be that the fact that they meet with no changes or reverses in life, or that they are favored with uniform prosperity, is a “reason” why they do not fear or worship God. This may be true in fact (compare the notes at Job 21:9-14), but it is not the idea here. The meaning is, that the God who is unchanging - who is always true and just - will “afflict,” that is, will bring punishment on those who heretofore have had no changes; who have experienced no adversities; who are confident of success because they have always been prosperous, and who have no fear of God. Their continual success and prosperity “may” be a reason - as it often is - why they do “not” feel their need of religion, and do “not” seek and serve God; but the precise truth taught here is, that the fact of continued prosperity is no argument for impunity and safety in a course of wrong doing. God is unchangeable in fact, as they seem to be; and an unchangeable God will not suffer the wicked always to prosper. To constitute safety there must be a better ground of assurance than the mere fact that we have been uniformly prospered, and have experienced no reverses before this.

They fear not God - They do not regard him. They do not dread his interposition as a just God. How many such there are upon the earth, who argue secretly that because they have always been favored with success, therefore they are safe; who, in the midst of abundant prosperity - of unchanging “good fortune,” as they would term it - worship no God, feel no need of religion, and are regardless of the changes of life which may soon occur, and even of that one great change which death must soon produce!

“Selah.” The singer pauses, overwhelmed with awe in the presence of the everlasting God. “Because they have no changes, therefore they fear not God.” His own reverential feeling causes him to remember the daring godlessness of the wicked; he feels that his trials have driven him to his God, and he declares that their uninterrupted prosperity was the cause of their living in such neglect of the Most High. It is a very manifest fact that long–continued ease and pleasure are sure to produce the worst influences upon graceless men: though troubles do not convert them, yet the absence of them makes their corrupt nature more readily develop itself. Stagnant water becomes putrid. Summer heat breeds noxious insects. He who is without trouble is often without God. It is a forcible proof of human depravity that man turns the mercy of God into nutriment for sin: the Lord save us from this.

(Verse 20) - He hath put forth his hands against such as be at peace with him - The Psalmist cannot forget the traitor’s conduct and returns again to consider it.  He smites those to whom he had given the hand of friendship, he breaks the bonds of alliance, he Is perfidious to those who dwell at ease because of his friendly professions.  Against those who were his friends, or who had given him no occasion for war. The Septuagint and Vulgate render this, “He hath put forth his hands in recompensing;” that is, in taking vengeance. The Hebrew would bear this construction, but the more correct rendering is that in our common version. The “connection” here would seem to indicate that this is to be referred to God, as God is mentioned in the previous verse. But evidently the design is to refer to the enemies, or the principal enemy of the psalmist - the man whom he had particularly in his eye in the composition of the psalm; and the language is that of one who was “full” of the subject - who was thinking of one thing - and who did not deem it necessary to specify by name the man who had injured him, and whose conduct had so deeply pained him. He, therefore, begins the verse, “He hath put forth his hands,” etc.; showing that his mind was fixed on the base conduct of his enemy. The language is such as leads us to suppose that the psalmist had Ahithophel in view, as being eminently the man that had in this cruel and unexpected manner put forth his hands against one who was his friend, and who had always treated him with confidence.

He hath broken his covenant - He, here, is Ahithophel.  The Hebrew, is, “He hath profaned.” The idea is, that he had defiled, or polluted it; or he had treated it as a vile thing - a thing to be regarded with contempt and aversion, as a polluted object is. The most solemn league he has profaned, he is regardless of oaths and promises.  The “covenant” here referred to, according to the views expressed above, may be supposed to refer to the compact or agreement of Ahithophel with David as an officer of his realm - as an adviser and counselor - that he would be faithful to the interests of the king and to his cause. All this he had disregarded, and had treated as if it were a worthless thing, by identifying himself with Absalom in his rebellion. (See 2 Sam. 15:12, 31).

(Verse 21) - The words of his mouth were smoother than butter – One writer renders this, “Smooth are the butterings of his mouth.” This is in accordance with the Hebrew, but the general meaning is well expressed in our common version. The idea is, that he was a hypocrite; that his professions of friendship were false; that he only used pleasant words - words expressive of friendship and love - to deceive and betray. We have a similar expression when we speak of “honeyed words,” or “honeyed accents.” This would apply to Ahithophel, and it will apply to thousands of similar cases in the world. He lauded and larded the man he hoped to devour. He buttered him with flattery and then battered him with malice. Beware of a man who has too much honey on his tongue; a trap is to be suspected where the bait is so tempting. Soft, smooth, oily words are most plentiful where truth and sincerity are most scarce.

But war was in his heart - He brought forth butter in a lordly dish, but he had a tent–pin ready for the temples of his guest. When heart and lip so widely differ, the man is a monster, and those whom he assails are afflicted indeed. He was base, treacherous, false. He was really my enemy, and was ready, when any suitable occasion occurred, to show himself to be such.

His words were softer than oil - Smooth, pleasant, gentle. He was full of professions of love and kindness. Nothing could be more unctuous and fluent, there were no objectionable syllables, no jars or discords, his words were as yielding as the best juice of the olive.

Yet were they drawn swords - As swords drawn from the scabbard, and ready to be used. (Compare Ps. 28:3; 57:4).  They were, in reality, rapiers unsheathed, weapons brandished for the fray. Spurgeon observed: “Ah! base wretch, to be cajoling your victim while intending to devour him! entrapping him as if he were but a beast of prey; surely, such art thou thyself!”

(Verse 22) - Cast thy burden upon the Lord - This may be regarded as an address of the psalmist to himself, or to his own soul - an exhortation to himself to roll all his care upon the Lord, and to be calm. It is expressed, however, in so general language, that it may be applicable to all persons in similar circumstances. (Compare Matt. 11:28-29; Phil. 4:6-7; 1 Pet. 5:7). The Margin here is, “gift.” The “literal” rendering would be, “Cast upon Jehovah what he hath given (or laid upon) thee; that is, thy lot.” “Thy burden,” or what thy God lays upon thee, lay thou it “upon the Lord.” His wisdom casts it on thee, it is thy wisdom to cast it on him. He cast thy lot for thee, cast thy lot on him. He gives thee thy portion of suffering, accept it with cheerful resignation, and then take it back to him by thine assured confidence.  The phrase, “he gives thee,” here means what he appoints for thee; what he allots to thee as thy portion; what, in the great distribution of things in his world, he has assigned to “thee” to be done or to be borne; cast it all on him. Receive the allotment as coming from him; as what “he” has, in his infinite wisdom, assigned to thee as thy portion in this life; as what “he” has judged it to be best that then shouldest do or bear; as “thy” part of toil, or trouble, or sacrifice, in carrying out his great arrangements in the world. All that is to be “borne” or to be “done” in this world he has “divided up” among people, giving or assigning to each one what He thought best suited to his ability, his circumstances, his position in life - what “he” could do or bear best - and what, therefore, would most conduce to the great end in view. That portion thus assigned to “us,” we are directed to “cast upon the Lord;” that is, we are to look to him to enable us to do or to bear it. As it is “his” appointment, we should receive it, and submit to it, without complaining; as it is “his” appointment, we may feel assured that no more has been laid upon us than is commensurate with our ability, our condition, our usefulness, our salvation. We have not to rearrange what has been thus appointed, or to adjust it anew, but to do all, and endure all that he has ordained, leaning on his arm.  this is not imply that we carry any ability or intrinsic capacity to the equation, but simply that our part is to do as David here suggests and to cast that burden upon the Lord. 

And he shall sustain thee - Thy bread shall be given thee, thy waters shall be sure. Abundant nourishment shall fit thee to bear all thy labors and trials. As thy days so shall thy strength be.  He will make you sufficient for it. The word literally means “to measure;” then to hold or contain, as a vessel or measure; and then, to hold up or sustain “by” a sufficiency of strength or nourishment, as life is sustained. (Gen. 45:11; 47:12; 50:21; 1 Kings 4:7; 17:4). Here it means that God would give such a “measure” of strength and grace as would be adapted to the duty or the trial; or such as would be sufficient to bear us up under it. (Compare 2 Cor. 12:9).  The clear teaching here is that deliverance does not always take the form or removal of the trial or affliction; but that it often takes the form of be enabled to undergo and pass through the affliction in a godly fashion.  This is far less desirable from our point of view, but it is needful.

He shall never suffer the righteous to be moved - literally, “He will not give moving forever to the righteous.” That is, he will not so appoint, arrange, or permit things to occur, that the righteous shall be “ultimately” and “permanently” removed from their steadfastness and their hope; he will not suffer them to fall away and perish. In all their trials and temptations he will sustain them, and will ultimately bring them off in triumph. The meaning here cannot be that the righteous shall never be “moved” in the sense that their circumstances will not be changed; or that none of their plans will fail; or that they will never be disappointed; or that their minds will never in any sense be discomposed; but that whatever trials may come upon them, they will be “ultimately” safe. (Compare Ps. 37:24). He may move like the boughs of a tree in the tempest, but he shall never be moved like a tree torn up by the roots. He stands firm who stands in God. Many would destroy the saints, but God has not suffered it, and never will. Like pillars, the godly stand immovable, to the glory of the Great Architect.

(Verse 23) - But thou, O God, shalt bring them down into the pit of destruction - The word “them,” here evidently refers to the enemies of the psalmist; the wicked people who were arrayed against him, and who sought his life. The “pit of destruction” refers here to the grave, or to death, considered with reference to the fact that they would be “destroyed” or “cut off,” or would not die in the usual course of nature. The meaning is, that God would come forth in his displeasure, and cut them down for their crimes. The word “pit” usually denotes “a well,” or “cavern” (Gen. 14:10; 37:20; Exo. 21:34), but is often used to denote the grave (Job 17:16; 33:18, 24; Ps. 9:15; 28:1; 30:3, 9, et al.); and the idea here is that they would be cut off for their sins. The word “destruction” is added to denote that this would be by some direct act, or by punishment inflicted by the hand of God. For the ungodly a sure, terrible, and fatal overthrow is appointed. Climb as they may, the pit yawns for them, God himself will cause them to descend into it, and destruction there shall be their portion.

Bloody and deceitful men - Margin, as in Hebrew, “Men of bloods and deceit.” The allusion is to people of violence; people who live by plunder and rapine; and especially to such people considered as false, unfaithful, and treacherous - as they commonly are. The special allusion here is to the enemies of David, and particularly to such as Ahithophel - men who not only sought his life, but who had proved themselves to be treacherous and false to him.

Shall not live out half their days - “Bloody and deceitful men,” with double iniquity of cruelty and craft upon them, “shall not live out half their days;” they shall be cut off in their quarrels, or being disappointed in their artifices, vexation shall end them. They were in heart murderers of others, and they became in reality self–murderers. Doubt not that virtue lengthens life, and that vice tends to shorten it. Margin, as in Hebrew, “shall not halve their days.” So the Septuagint, and the Latin Vulgate. The statement is general, not universal. The meaning is, that they do not live half as long as they might do, and would do, if they were “not” bloody and deceitful. Beyond all question this is true. Such people are either cut off in strife and conflict, in personal affrays in duels, or in battle; or they are arrested for their crimes, and punished by an ignominious death. Thousands and tens of thousands thus die every year, who, “but” for their evil deeds, might have doubled the actual length of their lives; who might have passed onward to old age respected, beloved, happy, useful. There is to all, indeed, an outer limit of life. There is a bound which we cannot pass. That natural limit, however, is one that in numerous cases is much “beyond” what people actually reach, though one to which they “might” have come by a course of temperance, prudence, virtue, and piety. God has fixed a limit beyond which we cannot pass; but, wherever that may be, as arranged in his providence, it is our duty not to cut off our lives “before” that natural limit is reached; or, in other words, it is our duty to live on the earth just as long as we can. Whatever makes us come short of this is self-murder, for there is no difference in principle between a man’s cutting off his life by the pistol, by poison, or by the halter, and cutting it off by vice, by crime, by dissipation, by the neglect of health, or by those habits of indolence and self-indulgence which undermine the constitution, and bring the body down to the grave. Thousands die each year whose proper record on their graves would be “self-murderers.” Thousands of young people are indulging in habits which, unless arrested, “must” have such a result, and who are destined to an early grave - who will not live out half their days - unless their mode of life is changed, and they become temperate, chaste, and virtuous. One of the ablest lawyers that I have ever known - an example of what often occurs - was cut down in middle life by the use of tobacco. How many thousands perish each year, in a similar manner, by indulgence in intoxicating drinks!

But I will trust in thee. - A very wise, practical conclusion. We can have no better ground of confidence. The Lord is all, and more than all that faith can need as the foundation of peaceful dependence. Lord, increase our faith evermore.

It is important for us to understand that David did, after all, have other resource that he could have called upon to solve his problems.  At the very least, David was a man of war and could have called his troops to battle and killed his enemies.  He could have defended himself.  He might also have ventured out into the court of public opinion and answered his critics and his enemies before the people.  But this is not the course that David chooses, nor is the thing that David knew he could have full confidence in.  Relying on God for deliverance was his best option, and, in his mind, was his “only” option.  So it must be for us.  Not because we have no other options or cannot defend ourselves, but because this is the option that most honors God and will best serve His purposes.

I need to trust in the Lord as David did, as the act of my will and the choice of my heart.