1 Unto the end, for a people that is removed at a distance from the sanctuary: for David, for an inscription of a title (or pillar) when the Philistines held him in Geth.
Augustine of Hippo · AD 430 "Hear Thou, O God, my entreaty, and despise not my prayer: give heed unto me, and hearken unto me" [Psalm 55:1]. Of one earnest, anxious, of one set in tribulation, are these words.
Thomas Aquinas · AD 1274 "Hear, O God, my prayer, and do not despise." Above, the Psalmist showed the assault of enemies against himself. Here he sets forth deliverance from them. And first he asks in general against all enemies. Second, he asks specifically against certain ones, at "Rescue me from my enemies." Concerning the first, he does two things.
2 Have mercy on me, O God, for man hath trodden me under foot; all the day long he hath afflicted me fighting against me.
Augustine of Hippo · AD 430 "I have been made sad in my exercise, and have been troubled" [Psalm 55:2]. Where made sad, where troubled? "In my exercise," he says. Of evil men, whom he suffers, he has made mention, and the same suffering of evil men he has called his "exercise." Think ye not that without profit there are evil men in this world, and that no good God makes of them.
Thomas Aquinas · AD 1274 "Attend to me and hear me." Here is described the order by which God accepts prayer: namely, when he accepts the prayer or petition, because the petitioner is not accepted through the prayer, but the prayer of those to be accepted is accepted through the petition. Hence it is said in Gen.
3 My enemies have trodden on me all the day long; for they are many that make war against me.
Augustine of Hippo · AD 430 Whence then doth this man pray, set among evil men, with whose enmities he was being exercised? Why saith he, "I have been made sad in my exercise, and have been troubled"?
4 From the height of the day I shall fear: but I will trust in thee.
Augustine of Hippo · AD 430 But this man being troubled and made sad was praying, his eye being disturbed as it were on account of anger. But the anger of a brother if it shall have been inveterate is then hatred. Anger doth trouble the eye, hatred doth quench it: anger is a straw, hatred is a beam.
Thomas Aquinas · AD 1274 "My heart was troubled." Here the magnitude of the tribulation is set forth with respect to three things: that it is close at hand, great, and efficacious. When someone wishes to exaggerate his pain, he says he has been struck to the heart. And therefore he says, "My heart was troubled within me"; as if to say: not in external things, but he is wounded to the very heart. Jer.
5 In God I will praise my words, in God I have put my trust: I will not fear what flesh can do against me.
Augustine of Hippo · AD 430 We would falter when the persecutor is present if the comforter were absent. And because the strength to endure or some relief from life's burdens for necessary ministry did not come from themselves, see what he said: "I make known to you, brothers, the affliction that came upon us in Asia, that we were burdened exceedingly, beyond our strength." That affliction surpassed human…
6 All the day long they detested my words: all their thoughts were against me unto evil.
Ambrose of Milan · AD 397 As for the person who wishes to be lifted up by the hand of Christ, let him first fly away himself, let him have his own wings, for one who flees from the world has wings. And if he does not have wings of his own—and perhaps only the individual who is able to fly has them—if then he does not have his own, let him get them from the one who has them.
Bede · AD 735 Typologically, however, the desert where John [the Baptist] remained separated from the allurements of the world designates the lives of the saints, who, whether they live as solitaries or mingled with the crowds, always reject the desires of the present world with the whole intention of their minds.
Thomas Aquinas · AD 1274 "And I said: Who will give?" Above, the Psalmist set forth the affliction of heart that he suffered; now he sets forth the remedy he applied. And this remedy is above all the pursuit of contemplation, especially because in the works of the active life he is afflicted again. Gregory says: The evils that press upon us here compel us to go to God.
7 They will dwell and hide themselves: they will watch my heel. As they have waited for my soul,
Augustine of Hippo · AD 430 "Behold I have gone afar fleeing, and have abode in the desert" [Psalm 55:7]. In what desert? Wherever you shall be, there will gather them together other men, the desert with you they will seek, will attach themselves to your life, you can not thrust back the society of brethren: there are mingled with you also evil men; still exercise is your due portion, "Behold I have gone…
Thomas Aquinas · AD 1274 "And I remained in solitude." Sometimes someone remains in solitude of place, because he remains there bodily; sometimes in mind, because even among crowds he thinks of the things of God. Hos. 2: "I will lead her into the wilderness." Lam.
8 For nothing shalt thou save them: in thy anger thou shalt break the people in pieces. O God,
Augustine of Hippo · AD 430 "I was looking for him that should save me from weakness of mind and tempest" [Psalm 55:8]. Sea there is, tempest there is: nothing for thee remaineth but to cry out, "Lord, I perish." Let Him stretch forth hand, who doth the waves tread fearlessly, let Him relieve thy dread, let Him confirm in Himself thy security, let Him speak to thee within, and say to thee, "Give heed to M…
Thomas Aquinas · AD 1274 "I waited for him." Here he shows what he expects from God, namely God's help, which is the completion of his desire. Ps. (54): "I waited for him who saved me," etc. And therefore he says, "who would save me." And why? Because he alone is the Savior. And from what does he save?
9 I have declared to thee my life: thou hast set me tears in thy sight, As also in thy promise.
Augustine of Hippo · AD 430 "Sink, O Lord, and divide the tongues of them" [Psalm 55:9]. He is referring to men troubling him and shadowing him, and he has wished this thing not of anger, brethren. They that have wickedly lifted up themselves, for them it is expedient that they be sunk.
Thomas Aquinas · AD 1274 "Because I have seen iniquity." Here he describes their malice. And first he describes the common malice of the world. Second, the malice of a certain principal person among them. He describes the common malice of the multitude first in general. Second, in particular, at "Day and night." In a multitude there is a twofold disorder. One on the part of the rulers.
10 Then shall my enemies be turned back. In what day soever I shall call upon thee, behold I know thou art my God.
Thomas Aquinas · AD 1274 "Day and night." Here he shows in particular. In every city there are three things: namely, walls that surround it, the central habitation, and the public squares. And the Philosopher distinguishes three classes of men. By walls are understood the rulers and magnates of the city, who protect the people as walls protect the city. Prov.
11 In God will I praise the word, in the Lord will I praise his speech. In God have I hoped, I will not fear what man can do to me.
Augustine of Hippo · AD 430 "There has not failed from the streets thereof usury and deceit" [Psalm 55:11]. Usury and deceit are not hidden at least, because they are evil things, but in public they rage.
12 In me, O God, are vows to thee, which I will pay, praises to thee:
Basil of Caesarea · AD 379 But what especially strengthens us in our desire for union with you is the account of your reverences' zeal for orthodoxy—the fact that neither by a vast number of treatises nor by subtlety of sophisms was your firmness of heart overcome, but that you recognized those who were making innovations contrary to the teachings of the apostles and did not consent to cover over in sile…
Augustine of Hippo · AD 430 "For if an enemy had upbraided me" [Psalm 55:12]. And indeed above he was "troubled in his exercise" by the voice of the enemy and by the tribulation of the sinner, perhaps being placed in that city, that proud city that was building a tower, which was "sunk," that divided might be the tongues: give heed to his inward groaning because of perils from false brethren.
Thomas Aquinas · AD 1274 "If my enemy." Here he describes the malice of a certain singular and principal person in the multitude. And perhaps it refers to Saul, or to Doeg the Edomite. And first he sets forth an evil that could be tolerated in some way. Second, he sets forth an evil that is intolerable. It is tolerable in some way that a man should suffer persecution from enemies.
13 Because thou hast delivered my soul from death, my feet from falling: that I may please in the sight of God, in the light of the living.
Augustine of Hippo · AD 430 "But you," he says, "man of one mind, my guide and my friend" [Psalm 55:13]. Perchance sometimes good counsel you have given, perchance sometimes you have gone before me, and some wholesome advice you have given me: in the Church of God together we have been.