To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Some think the words "Altaschith" are the beginning of a song, to the tune of which this was set, as Aben Ezra; others, that they are taken from De 9:26; they signifying "destroy not" ; others, that they refer to what David said to Abishai, when he would have slain Saul, "destroy him not", 1Sa 26:9; but that was an affair that happened after this psalm was penned: they seem rather to be words which were frequently used by David in the time of his distress; who often said unto the Lord, either in an ejaculatory way, or vocally, or both, "do not destroy [me]", or "suffer [me] to be destroyed"; of which he was in great danger, as appears from Ps 57:4; and therefore prefixed these words in the title of the psalm, in memorial of the inward anguish of his mind, and of what his mouth then uttered; and to this agrees the Chaldee paraphrase,"concerning the trouble at the time when David said, do not destroy.'
'Of the word "michtam", See Gill on "Ps 16:1", title. The occasion and time of writing this psalm were David's fleeing from Saul in the cave; or rather "into" the cave, as it should be rendered; for it was after that Saul was gone that David and his men came out of the cave; but he fled hither for fear of Saul; and while he was here, Saul, with three thousand men, came to the mouth of the cave, and he himself went into it; which must have put David and his men into a very great panic, there being no retreat, nor any human possibility of an escape, but must expect to fall into the hands of the enemy, and be cut to pieces at once.
This cave was in Engedi, 1Sa 24:1; of which Le Bruyn says, it is on the top of a very high hill, and is extremely dark; which agrees with the account in the above place, since it was on the rocks of the wild goats Saul sought David, and coming to the sheepcotes there, went into the cave where David was.
txvt-la "ne disperdas", V. L. Pagninus, Montanus, Vatablus; "ne perdas", Tigurine version, Musculus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis hremb "in speluncam", V. L. Pagninus, Montanus, &c.
"in specum", Tigurine version. Voyage to the Levant, ch. 51. p. 199.Ver. 1. Be merciful unto me, O God,.... Or "be gracious to me" ; which words are repeated by him. "Be merciful", or "gracious, unto me"; to show the greatness of his distress, the eagerness, vehemency, and importunity he used in prayer; his case requiring a speedy answer, and immediate relief; and that he expected only from the mercy and grace of God; See Gill on "Ps 56:1";for my soul trusteth in thee; or "in thy word"; as the Targum; and in thee only, both as the God of providence and the God of grace; and a great act of faith this was to trust in the Lord in such circumstances; and it was not a bare profession of trust, but it was hearty and sincere; his "soul" trusted in the Lord; he trusted in him with all his heart and soul, and trusted him with his soul or life: and this he makes a reason or argument for mercy; seeing, as the mercy of the Lord is an encouragement to faith and hope; so the Lord has declared, that he takes pleasure in those that hope and trust in it; wherefore mercy may be expected by such;yea, in the shadow of thy wings will I make my refuge; or "I will hope" ; the meaning is, that he would betake himself to the power and protection of God, and make him his refuge from the enemy: the allusion is either to the hen, or any other bird covering its young with its wings, when a bird of prey is near, till that is gone; or to the cherubim, whose wings overshadowed the mercy seat, between which the glory of God dwelt; and so the Targum,"in the shadow of thy Shechinah, or glorious Majesty, will I trust;''which agrees with his applying to the mercy seat, or to God on a throne of grace and mercy: and here he determines to abide,until [these] calamities be overpast; the storm of them was over, which was very black and threatening.
The Targum is,"until the tumult is over;''and so the Syriac version; until Saul and his men were gone, of whom he was afraid. The Septuagint version, and those that follow it, render the words "until sin passeth away"; the cause of these troubles; unless sin is put for sinful men; and so the sense is as before; see Isa 26:20.
ynnx "gratiam fac mihi", Junius & Tremellius, Cocceius; so Piscator, Ainsworth. hoxa "sperabo", V. L.