1 To the choirmaster. With stringed instruments. A maskil of David. Give ear, God, to my prayer, and do not hide yourself from my plea for grace.
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.
Cast Your Burden upon the LORD 2 Attend to me and answer me; I am restless in my complaint, and I am in turmoil,
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 at the voice of the enemy, before the pressure of the wicked; for they bring down iniquity upon me, and in anger they bear a grudge 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 My heart writhes within me, and the terrors of death have fallen upon me.
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 Fear and trembling come into me, and shuddering has covered 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 And I said, “Who will give me a wing like the dove? I would fly away and dwell.
Origen of Alexandria · AD 253 Now "the Holy Spirit descended upon" the Savior "in the form of a dove", a bird that is gentle, innocent, and simple. Whence it is also commanded to us that we should imitate the innocence of doves. Such is the Holy Spirit—clean and winged and rising to the heights.
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 See, I would go far off in flight; I would lodge in the wilderness. Selah.
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 "Behold, I went far away, fleeing." Here his disposition for contemplation is set forth. And first he shows what he avoided. Second, what he observed. He avoided the impediments to contemplation, which are principally two: namely, the preoccupation with earthly things and with sin. And these two are to be avoided in two ways: namely, swiftly and efficaciously.
8 I would hurry my escape from the rushing wind, from the storm.”
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 Swallow them up, Lord; divide their tongue, for I have seen violence and strife in the city.
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 "Cast them down, O Lord." In the preceding part, the Psalmist set forth the affliction he suffered from the wicked; here he treats of their malice. And first, describing the malice of sinners, he asks that it be impeded. Second, he asks that it be punished with punishment, at "Let death come." Concerning the first, he does two things.
10 Day and night they go around it on its walls; and iniquity and trouble are within it.
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 Destructions are within it, and oppression and deceit do not depart from its open square.
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 For it is not an enemy who reproaches me — then I could bear it; it is not one who hates me who has magnified himself against me — then I could hide from him.
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 But it is you, a man of my own rank, my companion and my friend,
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.
14 with whom together we made counsel sweet; in the house of God we walked about in the throng.
Augustine of Hippo · AD 430 "But you,...that together with me took sweet morsels" [Psalm 55:14]. What are the sweet morsels? Not all they that are present know: but let them not be soured that do know, in order that they may be able to say to them that as yet know not: "Taste ye and see, how sweet is the Lord." "In the House of God we have walked with consent." Whence then dissension?
15 Let death come upon them; let them go down alive to Sheol, for evils are in their dwelling, within them.
Hippolytus of Rome · AD 235 One of old used to say that those only descend alive into Hades who are instructed in the knowledge of things divine; for he who has not tasted of the words of life is dead.
Augustine of Hippo · AD 430 "Let there come death upon them, and let them go down unto Hell living" [Psalm 55:15]. How has he cited and has made us call to mind that first beginning of schism, when in that first people of the Jews certain proud men separated themselves, and would without have sacrificed? A new death upon them came: the earth opened herself, and swallowed them up alive.
Thomas Aquinas · AD 1274 "Let death come upon them." Here he asks that a just punishment be applied to them. And first he asks that punishment be inflicted. Second, he shows the guilt, at "Because there are iniquities." Concerning the first, it should be known that here is referred to the history found in Num. 16, when Dathan and Abiram made a sedition.
16 I will call to God, and the LORD will save me.
Augustine of Hippo · AD 430 "Therefore to the Lord I have cried out" [Psalm 55:16]. The Body of Christ and the oneness of Christ in anguish, in weariness, in uneasiness, in the tribulation of its exercise, that One Man, Oneness in One Body set, when He was wearying His soul in crying out from the ends of the earth; says, "From the ends of the earth to You I have cried out, when My heart was being vexed."…
17 Evening and morning and noon I complain and I am in turmoil, and he hears my voice.
18 He has ransomed my soul in peace from the battle against me, for many were with me.
Augustine of Hippo · AD 430 Therefore, my Brethren, those that in the very congregation of these walls ye see to be rebellious men, proud, seeking their own, lifted up; not having a zeal for God that is chaste, sound, quiet, but ascribing to themselves much; ready for dissension, but not finding opportunity; are the very chaff of the Lord's floor.
19 God will hear and answer them — he who sits enthroned from of old. Selah. Those who have no changes, and who do not fear God.
Augustine of Hippo · AD 430 "God will hear me, and He shall humble them That is before ages" [Psalm 55:19]. For they rely on some leader or other of theirs that hath begun but yesterday.
Fulgentius of Ruspe · AD 533 Just as the most holy David blames the stubbornness of miserable and unhappy people who decline to be changed from evil to good during the course of this life, so he announces the coming punishment of divine retribution, saying, "For them there is no change, and they have not feared God." And lest they who were not willing to be changed vainly promise themselves that they will…
20 He has stretched out his hands against those at peace with him; he has profaned his covenant.
Augustine of Hippo · AD 430 "He stretcheth forth His hand in requiting." "They have polluted His Testament." Read the testament which they have polluted: "In thy seed shall be blessed all nations." Thou against these words of the Testator sayest what? The Africa of holy Donatus hath alone deserved this grace, in him hath remained the Church of Christ. Say at least the Church of Donatus.
21 The butterings of his mouth were smooth, but his heart was battle; his words were softer than oil, but they were drawn swords.
Tyrannius Rufinus · AD 411 If it does not make you weary, let me point out, as briefly as possible, specific references to prophecy in the Gospels, so that those who are being instructed in the basic elements of the faith may have these testimonies written on their hearts, lest they should be surprised by any doubt they may entertain concerning the things that they believe.
Augustine of Hippo · AD 430 "His discourses have been softened above oil, and themselves are darts" [Psalm 55:21]. For certain things in the Scriptures were seeming hard, while they were obscure; when explained, they have been softened. For even the first heresy in the disciples of Christ, as it were from the hardness of His discourse arose.
Gregory the Dialogist · AD 604 Moreover there is this by the great favour of Almighty God; that among those who are divided from the doctrine of Holy Church there is no unity, since every kingdom divided against itself shall not stand.
22 Cast your burden on the LORD, and he will sustain you; he will never allow the righteous to be shaken.
1 Peter · AD 65 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to t…
Augustine of Hippo · AD 430 Furthermore, just as Peter, after their having been scandalized by the hardness, as they thought, of the discourse of the Lord, even then said, "to whom shall we go?" so he hath added, "Cast upon the Lord thy care, and He shall Himself nourish thee up." A little one thou art, not yet thou understandest the secret things of words: perchance from thee the bread is hidden, and as…
Isaac of Nineveh · AD 700 If you believe that God makes provision for you, why be anxious and concerned about temporal affairs and the needs of your flesh? But if you do not believe that God makes provision for you, and for this reason you take pains to provide for your need separately from Him, then you are the most wretched of all men. Why even be alive or go on living in such a case?
23 But you, God, will bring them down to the pit of destruction; men of blood and deceit will not live out half their days. But I will trust in you.
Augustine of Hippo · AD 430 But to the others what? "But You, O God, shall bring them down unto the pit of corruption" [Psalm 55:23]. The pit of corruption is the darkness of sinking under. When blind leads blind, they both fall into a ditch.