PSALM 63

The following psalm cannot so properly be said to consist of prayers as of a variety of pious meditations, which comforted the mind of David under dangers, anxieties, and troubles of a severe description. It contains the vows too which he made to God in the distress occasioned by the alarming circumstances in which he was placed.

A Psalm of David, when he was in the wilderness of Judah. ▼

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David was often compelled to flee into the remote deserts which lay in the tribe of Judah, to escape the fury of Saul. In tracing his steps, when eagerly sought after by this relentless persecutor, we find him in the forest of Hareth, and in the wildernesses of Ziph, Maon, and Engedi, all in the tribe of Judah. See 1 Samuel 22:5; 23:14, 24, 25; 24:1; and Joshua 15:55, 62. The only objection which can be made to referring the occasion of the composition of this psalm to David’s persecution by Saul is, that in the 11th verse, David is called king; whereas Saul still swayed the scepter over Israel. But, as Calvin observes on that verse, David may have called himself by this title to express his confident persuasion that God would raise him to the throne in fulfillment of his promise; and his followers might call him king even during Saul’s lifetime, though he was not acknowledged to be sovereign by any tribe till after Saul fell at Gilboa. It is, however, supposed by some that the psalm was written during the rebellion of his son Absalom, when he was under the necessity of quitting Jerusalem, and escaping into the wilderness, 2 Samuel 15:23; 16:2; and 17:29.

 

1. O God! thou art my God. The wilderness of Judah, spoken of in the title, can be no other than that of Ziph, where David wandered so long in a state of concealment. We may rely upon the truth of the record he gives us of his exercise when under his trials; and it is apparent that he never allowed himself to be so far overcome by them, as to cease lifting up his prayers to heaven, and even resting, with a firm and constant faith, upon the divine promises. Apt as we are, when assaulted by the very slightest trials, to lose the comfort of any knowledge of God we may previously have possessed, it is necessary that we should notice this, and learn, by his example, to struggle to maintain our confidence under the worst troubles that can befall us. He does more than simply pray; he sets the Lord before him as his God, that he may throw all his cares unhesitatingly upon him, deserted as he was of man, and a poor outcast in the waste and howling wilderness. His faith, shown in this persuasion of the favor and help of God, had the effect of exciting him to constant and vehement prayer for the grace which he expected. In saying that his soul thirsted, and his flesh longed, he alludes to the destitution and poverty which he lay under in the wilderness, and intimates, that though deprived of the ordinary means of subsistence, he looked to God as his meat and his drink, directing all his desires to him. When he represents his soul as thirsting, and his flesh as hungering, we are not to seek for any nice or subtile design in the distinction. He means simply that he desired God, both with soul and body. For although the body, strictly speaking, is not of itself influenced by desire, we know that the feelings of the soul intimately and extensively affect it.