Verse-by-Verse Bible Commentary
Psalms 55:19

Clarke's Commentary

Verse Psalms 55:19. Because they have no changes — At first Absalom, Ahithophel, and their party, carried all before them. There seemed to be a very general defection of the people; and as in their first attempts they suffered no reverses, therefore they feared not God. Most of those who have few or no afflictions and trials in life, have but little religion. They become sufficient to themselves, and call not upon God.

Bridgeway Bible Commentary

Psalms 55:0 Betrayed by a friend

David is worried and uncertain. He has found that so-called friends have been plotting against him (e.g. Ahithophel; 2 Samuel 15:12,2 Samuel 15:31; 2 Samuel 17:1-3) and he knows not which way to turn. He remembers things he saw certain people do and realizes now that they were treacherously aimed at his downfall (1-3).

Overwhelmed by a sense of helplessness, David fears that death is upon him (4-5). He wishes that he could escape from it all. He would like to fly away like a bird, so that he could find a quiet place where he could shelter from the storm (6-8). Then he thinks again of the murderous plans that people have laid against him. Along the city walls, around the streets, in the market places, people plot against him (9-11). Most heart-breaking of all is the knowledge that the person behind this plotting is the one he thought was his closest friend (12-14). Such traitors deserve a fitting punishment (15).
In his distress David turns to God and his faith awakens. He knows that God will save those who trust in him, and overthrow those who deliberately ignore him (16-19). But he cannot forget his false friend and the treacherous way his friend has lied to him (20-21). He decides finally that the only way to be relieved of the burden on his mind is to hand it over to God. He is confident that God will look after the righteous and punish the wicked (22-23).

Coffman's Commentaries on the Bible

THE PRAYER CONTINUES

“As for me, I will call upon God; And Jehovah will save me. Evening, and morning, and at noonday, will I complain and moan; And he will hear my voice. He hath redeemed my soul in peace from the battle that was against me; For they were many that strove with me. God will hear and answer them, even he that abideth of old. (Selah) The men who have no changes, And who fear not God.”

The outstanding thing here is the confidence that David had of God’s deliverance from the awful circumstances of the rampant rebellion.

“Jehovah will save me” Why was David so confident? The answer is simple enough: God specifically said to David, “Thy house and thy kingdom shall be made sure forever before thee; thy throne shall be established forever” (2 Samuel 7:16). These words of God to David through the prophet Nathan were known throughout Israel, to Ahithophel and to Absalom particularly; and their conspiracy to dethrone David was an action directed squarely against the will of God. No wonder David expressed confidence of victory. As The Jewish Targum translated this place, “The word of the Lord shall redeem me.”Adam Clarke’s Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III, p. 394.

“Evening, and at morning, and at noonday” Every human being is obligated to honor God with his prayers at least three times a day, a custom which was scrupulously followed by Daniel (Daniel 6:10; Daniel 6:13). Here is evidence that David also observed the same obligation. Christians also by offering prayers and thanksgiving at mealtimes three times a day have perpetuated the custom.

“They were many that strove with me” The rebellion was no small affair, as indicated in 2 Samuel 15:12; 2 Samuel 17:11; 2 Samuel 18:7. “The conspiracy was strong; for the people increased continually with Absalom.” Hushai even spoke of arousing the whole nation “From Dan to Beersheba” to fight against David; and in the final battle between David’s army and that of Absalom, “The people of Israel were smitten before the servants of David; and there was a great slaughter there that day of twenty thousand men… and the forest devoured more people that day than the sword devoured” (2 Samuel 18:6-8). Thus there were over forty thousand casualties, indicating that those enemies of David were indeed very numerous.

“Men who have no changes… and who fear not God” Some have been critical of David for not praying for the conversion of his enemies instead of for their death (as in Psalms 55:15); and the answer is right here. There was no use to pray for their conversion. They were men who would not change (or repent); they were men who had no fear whatever of God, and who were willing to oppose themselves violently against God’s will regarding the Davidic kingdom.

We find little sympathy for the `holier than thou’ attitude of certain commentators who prattle endlessly about “forgiving ones enemies and praying for them”; but who seem not to be outraged at all by the violent behavior of wicked men. We should say this on behalf of David’s prayer in Psalms 55:6, where he prayed, “Oh that I had the wings of a dove.” He did not pray for the wings of an eagle so that he could fall upon his enemies from above, but for the wings of a dove that he might get away from it all.

Barnes' Notes on the Whole Bible

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.

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. 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 ... - Margin, “With whom there be no changes, yet they fear not God.” Literally, “To whom there are no changes, and they fear not God.” Prof. Alexander 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 punishisment 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 hitherto.

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!

Calvin's Commentary on the Bible

19God shall hear, and afflict them As the verb ענה, anah, which I have rendered afflict, signifies, occasionally, to testify, some understand David to say that God would rise up as a witness against them. The syntax of the language will scarcely, however, admit of this, as, in Hebrew, the letter ב, beth, is generally subjoined in such a case. There seems no doubt that the word signifies here to addict or punish, although this is rather its signification implicitly and by a species of irony; for, most commonly, ענה,anah, means to answer. Having said that God would hear him, he adds that he would answer him, in the way of avenging his cause, in the punishment of his enemies. The epithet, or descriptive title, which he applies to God, is one calculated to comfort the pious mind in times of trouble and confusion. Much of that impatience into which we are hurried arises from not elevating our thoughts to the eternity of God. Can anything be more unreasonable than that poor mortals, who pass away like a shadow, should measure God by their feeble apprehensions, which is to cast him down from his eternal throne, and subject him to the fluctuations of a changing world? As חלף , chalaph, may signify to cut off as well as to change, some have supposed that David here complains of the destruction of the wicked having been too long deferred; but this is not a probable interpretation. The term has been more properly rendered changes But even those who have adopted this rendering have varied in the sense of the passage. ⁽³¹⁵⁾ Some understand it to mean that no change to the better was to be expected in their character; that they were so bent upon evil as to be inflexible to repentance; so entirely under the influence of a cruel disposition, as never once to incline to humanity or mercy. Others, with more reason, consider that he refers, in the language of complaint, to the uninterrupted flow of their prosperity, which was such that they seemed exempt from the common vicissitudes of life. He represents them as being corrupted by this indulgence, and casting off from their minds every principle of fear, as if they were privileged with immunity from mortal ills. The copulative particle will thus carry the force of a consequence — they have no changes, and therefore they fear not God ⁽³¹⁶⁾ It is an undeniable truth, that the longer the wicked are left in the enjoyment of their pleasures, they are only hardened the more in their evil courses; and that where pride has the ascendancy in the heart, the effect of the Divine indulgence is to make us forget that we are men. In the connection between the two parts of the verse there is an implied censure of the infatuation of those who are led by their exemption from adversity to conclude that. they are a species of demigods; for, how insignificant is the course of human life when compared with the eternity of God? We have need to be upon our guard when under prosperity, lest we fall into the secure spirit which the Psalmist here alludes to, and even carry our exultation to the extent of a defiance of the Almighty.

(315) The reason of this difference arises from the ambiguity of the meaning of the original word, which signifies change simply, without reference to the kind of change. Of the two senses which our Author proceeds to state, the first is that adopted by the Chaldee, which reads, “Wicked men, who change not their very evil course, and fear not the sight of God, shall perish.” Dathe, while he admits the ambiguity of the word, follows the Chaldee. Gesenius gives the same interpretation. “But,” says Walford, “this reduces the passage nearly to an identical proposition; so that the probable meaning is, vicissitudes of fortune. These men had enjoyed great prosperity, and been subjected to few trials; they were therefore enamoured of this world and its pleasures, and gave themselves little regard about the will and authority of God. See Psalms 73:5.”

(316) “That is,” says Williams, “they suppose they also shall live for ever; or, at least, that things will go on the same for ever. See 2 Peter 3:4.

Smith's Bible Commentary

Psalms 55:1-23

Psalms 55:1-23 :

Give ear to my prayer, O God; and hide not thyself from my supplication. Attend unto me, and hear me: I mourn in my complaint, and make a noise; Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me ( Psalms 55:1-3 ).

I told you, David was capable of inspiring hate or love. You either loved the guy or hated the guy. And the feelings towards David were quite strong. And he was always praying about his enemies, and those that were after him, and those that were seeking to destroy him.

"For they cast iniquity upon me, in wrath they hate me."

My heart is sore pain within me: the terrors of death have fallen upon me. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. And I said, Oh that I had the wings like a dove! for I would fly out of this place, and be at rest. Lo, then I would wonder far off, and remain in the wilderness. I would hasten my escape from the windy storm and the tempest. Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city. Day and night they go upon the walls thereof: and mischief also and the sorrows are in the midst of it. Wickedness is in the midst thereof: deceit and guile depart not from her streets ( Psalms 55:4-11 ).

Now David evidently wrote this psalm when he was fleeing from Absalom. For David's close counselor and friend, Ahithophel, actually revolted against David when Absalom did. He went with Absalom. And Ahithophel began to counsel Absalom on how to destroy David. This is the thing that really hurt David, is that Absalom had turned against him. David said,

For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: But it was you, a man mine equal, my guide, my acquaintance. We took sweet counsel together, we walked into the house of God in company ( Psalms 55:12-14 ).

So David is so hurt because it really wasn't an enemy to David that had done such a dirty thing to him, but it was a fellow that he had had beautiful fellowship with. They had talked together. They had counseled together. They had gone into the house of God and fellowshipped together, and yet he turned himself against David. And that is always, I think, some of the greatest hurts that we experience, are when men that we have trusted and put our confidence, utmost confidence in, and we have trusted them unquestionably. And they have worked together with us and labored together with us. And we have given them great responsibilities. And suddenly they turn, and they begin to tell vicious lies. They violate the trust that you have put in them. They turn against you. They take from you, and that hurts. Because you have put all kinds of confidence in them. You have trusted them completely, implicitly. And suddenly you realize, as did David in verse Psalms 55:21 , the words of his mouth were smoother than butter. But war was in his heart. His words were softer than oil, yet they were like a drawn sword.

And that's what really hurts, is when someone that you have really placed complete confidence and trust in, and entrusted with a great part of the ministry. And then they turn and try to take it. That hurts beyond anything that I have ever had hurt, as far as the ministry goes.

And David felt this very hurt himself. The hurt of a friend, a comrade, an associate, one that you had fellowshipped and trusted, when they turn against you. So David speaks about this, the turning of Ahithophel. And David isn't so kind with him after he turned. He said,

Let death seize upon them, let them go down quick into hell: for wickedness is in their dwellings, and among them. As for me, I will call upon God; and the LORD shall save me ( Psalms 55:15-16 ).

You know, it's not going to destroy me. The Lord is going to take care of me. But the tragedies that will befall those.

Evening, and at morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. He hath delivered my soul in peace from the battle that was against me: for there were many with me. God shall hear, and afflict them, even he that abideth of old. Because they have no changes, therefore they fear not God. He hath put forth his hands against such as be it peace with him: he hath broken his covenant ( Psalms 55:17-20 ).

Broken promises and covenants.

The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet they were like drawn swords. [David said,] Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved. But thou, O God, shall bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee ( Psalms 55:21-23 ).

That is the only place to move, into the Lord. And there is comfort and blessing and joy. "

Dr. Constable's Expository Notes

Psalms 55

The occasion that inspired the composition of this individual lament psalm was David’s betrayal by an intimate friend. We do not know with certainty who he was, though some commentators have suggested Ahithophel (2 Samuel 15:31). One manuscript of Jerome’s Latin Version has the title "The voice of Christ against the chiefs of the Jews and the traitor Judas." [Note: Kirkpatrick, p. 308.]

David prayed that God would deliver him from his plight. He also lamented his distress that a trusted friend had betrayed him, and he voiced confidence in God who redeems His elect.

Dr. Constable's Expository Notes

Rather than practicing evil, as his enemies did, David said he would pray to God for deliverance (cf. Daniel 6:10). Rather than creating havoc in the city, he would petition the courts of heaven for justice. In place of a violent death, David anticipated a peaceful salvation. God, the eternal sovereign, will give to each person what he or she deserves. He will give peace to the guiltless and punishment to the guilty, eventually.

Dr. Constable's Expository Notes

3. A call out of confidence 55:16-23

Gill's Exposition of the Whole Bible

God shall hear and afflict them,.... That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies,

Psalms 55:9; and shall bring them down upon them, in answer to his requests; or it may be, rendered, "God shall hear and answer them" c; he shall hear their blasphemies, and take notice of their wickedness, and answer them by terrible things in righteousness;

even he that abideth of old; or "is the inhabitant of eternity" d

Isaiah 57:15; the eternal God, from everlasting to everlasting, who was before all creatures and before all time, and will ever remain the same, out of whose hands there is no escaping. The Targum is,

"and he inhabiteth the heavens from of old to everlasting.''

Selah; of this word, Isaiah 57:15- :.

Because they have no changes; Kimchi renders it, who hath no changes; taking למו to be the same with לו, and interprets it of God; connecting it with the former clause, that he that abideth of old hath no changes. There is no variableness nor shadow of turning with him; he never changes his mind, nor alters his counsel, whether it be for good or evil; and yet wicked men fear him not. But rather this is to be understood of sinners, as the Targum paraphrases it,

"who are not of old, and who do not change their evil way;''

who have no changes in their hearts, nor in their lives, but continue in their natural and sinful estate, without any impression of the power and grace of God upon them. Or they have no changes in their worldly circumstances, from good to bad, as Aben Ezra explains it; things go well with them, and they are not in trouble as other men; they are at ease and quiet, and are settled on their lees; see Job 10:17. Or they have no regard to their last change by death; and are not afraid of that, as Jarchi interprets it; they put away this evil day far from them; think nothing about it, as if it would never be, and as if they had made an agreement with it that this change should never come upon them, Job 14:14;

therefore they fear not God; do not serve and worship him now, and are not afraid of his judgments here or hereafter; no change being made in their hearts, nor any alteration in their secular affairs for the worse; but having much goods laid up for many years, and sentence against their evil works not being speedily executed, their hearts are hardened, and they live secure in sin.

c ויענם "et respondeat illis", Cocceius. d וישב קדם "et incola antiquitatis, vel aeternitatis", Gejerus.

Henry's Complete Commentary on the Bible

      16 As for me, I will call upon God; and the LORD shall save me.   17 Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.   18 He hath delivered my soul in peace from the battle that was against me: for there were many with me.   19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.   20 He hath put forth his hands against such as be at peace with him: he hath 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 were they drawn swords.   22 Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.   23 But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.

      In these verses,

      I. David perseveres in his resolution to call upon God, being well assured that he should not seek him in vain (Psalms 55:16; Psalms 55:16): "As for me, let them take what course they please to secure themselves, let violence and strife be their guards, prayer shall be mind; this I have found comfort in, and therefore this will I abide by: I will call upon God, and commit myself to him, and the Lord shall save me;" for whosoever shall call on the name of the Lord, in a right manner, shall be saved, Romans 10:13. He resolves to be both fervent and frequent in this duty. 1. He will pray fervently: "I will pray and cry aloud. I will meditate" (so the former word signifies); "I will speak with my own heart, and the prayer shall come thence." Then we pray aright when we pray with all that is within us, think first and then pray over our thoughts; for the true nature of prayer is lifting up the heart to God. Having meditated, he will cry, he will cry aloud; the fervour of his spirit in prayer shall be expressed and yet more excited by the intenseness and earnestness of his voice. 2. He will pray frequently, every day, and three times a day--evening, and morning, and at noon. It is probable that this had been his constant practice, and he resolves to continue it now that he is in his distress. Then we may come the more boldly to the throne of grace in trouble when we do not then first begin to seek acquaintance with God, but it is what we have constantly practised, and the trouble finds the wheels of prayer going. Those that think three meals a day little enough for the body ought much more to think three solemn prayers a day little enough for the soul, and to count it a pleasure, not a task. As it is fit that in the morning we should begin the day with God, and in the evening close it with him, so it is fit that in the midst of the day we should retire awhile to converse with him. It was Daniel's practice to pray three times a day (Daniel 6:10), and noon was one of Peter's hours of prayer, Acts 10:9. Let not us be weary of praying often, for God is not weary of hearing. "He shall hear my voice, and not blame me for coming too often, but the oftener the better, the more welcome."

      II. He assures himself that God would in due time give an answer of peace to his prayers.

      1. That he himself should be delivered and his fears prevented; those fears with which he was much disordered (Psalms 55:4; Psalms 55:5) by the exercise of faith were now silenced, and he begins to rejoice in hope (Psalms 55:18; Psalms 55:18): God has delivered my soul in peace, that is, he will deliver it; David is as sure of the deliverance as if it were already wrought. His enemies were at war with him, and the battle was against him, but God delivered him in peace, that is, brought him off with as much comfort as if he had never been in danger. If he did not deliver him in victory, yet he delivered him in peace, inward peace. He delivered his soul in peace; by patience and holy joy in God he kept possession of that. Those are safe and easy whose hearts and minds are kept by that peace of God which passes all understanding,Philippians 4:7. David, in his fright, thought all were against him; but now he sees there were many with him, more than he imagined; his interest proved better than he expected, and this he gives to God the glory of: for it is he that raises us up friends when we need them, and makes them faithful to us. There were many with him; for though his subjects deserted him, and went over to Absalom, yet God was with him and the good angels. With an eye of faith he now sees himself surrounded, as Elisha was, with chariots of fire and horses of fire, and therefore triumphs thus, There are many with me, more with me than against me,2 Kings 6:16; 2 Kings 6:17.

      2. That his enemies should be reckoned with, and brought down. They had frightened him with their menaces (Psalms 55:3; Psalms 55:3), but here he says enough to frighten them and make them tremble with more reason, and no remedy; for they could not ease themselves of their fears as David could, by faith in God.

      (1.) David here gives their character as the reason why he expected God would bring them down. [1.] They are impious and profane, and stand in no awe of God, of his authority or wrath (Psalms 55:19; Psalms 55:19): "Because they have no changes (no afflictions, no interruption to the constant course of their prosperity, no crosses to empty them from vessel to vessel) therefore they fear not God; they live in a constant neglect and contempt of God and religion, which is the cause of all their other wickedness, and by which they are certainly marked for destruction." [2.] They are treacherous and false, and will not be held by the most sacred and solemn engagements (Psalms 55:20; Psalms 55:20): "He has put forth his hand against such as are at peace with him, that never provoked him, nor gave him any cause to quarrel with them; nay, to whom he had given all possible encouragement to expect kindness from him. He has put forth his hand against those whom he had given his hand to, and has broken his covenant both with God and man, has perfidiously violated his engagement to both," than which nothing makes men riper for ruin. [3.] They are base and hypocritical, pretending friendship while they design mischief (Psalms 55:21; Psalms 55:21): "The words of his mouth" (probably, he means Ahithophel particularly) "were smoother than butter and softer than oil, so courteous was he and obliging, so free in his professions of respect and kindness and the proffers of his service; yet, at the same time, war was in his heart, and all this courtesy was but a stratagem of war, and those very words had such a mischievous design in them that they were as drawn swords designed to stab." They smile in a man's face, and cut his throat at the same time, as Joab, that kissed and killed. Satan is such an enemy; he flatters men into their ruin. When he speaks fair, believe him not.

      (2.) David here foretels their ruin. [1.] God shall afflict them, and bring them into straits and frights, and recompense tribulation to those that have troubled his people, and this in answer to the prayers of his people: God shall hear and afflict them, hear the cries of the oppressed and speak terror to their oppressors, even he that abides of old, who is God from everlasting, and world without end, and who sits Judge from the beginning of time, and has always presided in the affairs of the children of men. Mortal men, though ever so high and strong, will easily be crushed by an eternal God and are a very unequal match for him. This the saints have comforted themselves with in reference to the threatening power of the church's enemies (Habakkuk 1:12): Art thou not from everlasting, O Lord? [2.] God shall bring them down, not only to the dust, but to the pit of destruction (Psalms 55:23; Psalms 55:23), to the bottomless pit, which is called destruction,Job 26:6. He afflicted them (Psalms 55:19; Psalms 55:19) to see if that would humble and reform them; but, they not being wrought upon by that, he shall at last bring them to ruin. Those that are not reclaimed by the rod of affliction will certainly be brought down into the pit of destruction. They are bloody and deceitful men (that is, the worst of men) and therefore shall not live out half their days, not half so long as men ordinarily live, and as they might have lived in a course of nature, and as they themselves expected to live. They shall live as long as the Lord of life, the righteous Judge, has appointed, with whom the number of our months is; but he has determined to cut them off by an untimely death in the midst of their days. They were bloody men, and cut others off, and therefore God will justly cut them off: they were deceitful men, and defrauded others of the one-half perhaps of what was their due, and now God will cut them short, though not of that which was their due, yet of that which they counted upon.

      III. He encourages himself and all good people to commit themselves to God, with confidence in him. He himself resolves to do so (Psalms 55:23; Psalms 55:23): "I will trust in thee, in thy providence, and power, and mercy, and not in my own prudence, strength, or merit; when bloody and deceitful men are cut off in the midst of their days I shall still live by faith in thee." And this he will have others to do (Psalms 55:22; Psalms 55:22): "Cast thy burden upon the Lord," whoever thou art that art burdened, and whatever the burden is. "Cast thy gift upon the Lord" (so some read it); "whatever blessings God has bestowed upon thee to enjoy commit them all to his custody, and particularly commit the keeping of thy soul to him." Or, "Whatever it is that thou desirest God should give thee, leave it to him to give it to thee in his own way and time. Cast thy care upon the Lord," so the LXX., to which the apostle refers, 1 Peter 5:7. Care is a burden; it makes the heart stoop (Proverbs 12:25); we must cast it upon God by faith and prayer, commit our way and works to him; let him do as seemeth him good, and we will be satisfied. To cast our burden upon God is to stay ourselves on his providence and promise, and to be very easy in the assurance that all shall work for good. If we do so, it is promised, 1. That he will sustain us, both support and supply us, will himself carry us in the arms of his power, as the nurse carries the sucking-child, will strengthen our spirits so by his Spirit as that they shall sustain the infirmity. He has not promised to free us immediately from that trouble which gives rise to our cares and fears; but he will provide that we be not tempted above what we are able, and that we shall be able according as we are tempted. 2. That he will never suffer the righteous to be moved, to be so shaken by any troubles as to quit either their duty to God or their comfort in him. However, he will not suffer them to be moved for ever (as some read it); though they fall, they shall not be utterly cast down.