1 I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication.

2 I poured out my complaint before him; I shewed before him my trouble.

3 When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me.

4 I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.

5 I cried unto thee, O Lord: I said, Thou art my refuge and my portion in the land of the living.

6 Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I.

7 Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.

Commentary

Verse 1

John Calvin Bible Commentary
I cried to Jehovah,etc. It showed singular presence of mind in David that he was not paralyzed with fear, or that he did not in a paroxysm of fury take vengeance upon his enemy, as he easily might have done; and that he was not actuated by despair to take away his life, but composedly addressed himself to the exercise of prayer. There was good reason why the title should have been affixed to the Psalm to note this circumstance, and David had good grounds for mentioning how he commended himself to God. Surrounded by the army of Saul, and hemmed in by destruction on every side, how was it possible for him to have spared so implacable an enemy, had he not been fortified against the strongest temptations by prayer? The repetition he makes use of indicates his having prayed with earnestness, so as to be impervious to every assault of temptation.He tells us still more clearly in the next verse that he disburdened his ears unto God. To pour out one’s thoughts and tell over his afflictions implies the reverse of those perplexing anxieties which men brood over inwardly to their own distress, and by which they torture themselves, and are chafed by their afflictions rather than led to God; or it implies the reverse of those frantic exclamations to which others give utterance who find no comfort in the superintending providence and care of God. In short, we are left to infer that while he did not give way before men to loud and senseless lamentations, neither did he suffer himself to be tormented with inward and suppressed cares, but made known his grief’s with unsuspecting confidence to the Lord.
John Calvin Bible Commentary
On looking to the right hand,etc., He shows that there was good cause for the dreadful sufferings he experienced, since no human aid or comfort was to be expected, and destruction seemed inevitable. When he speaks of having looked and yet not perceived a friend amongst men, he does not mean that he had turned his thoughts to earthly helps in forgetfulness of God, but that he had made such inquiry as was warrantable after one on the earth who might assist him. Had any person of the kind presented himself, he would no doubt have recognized him as an instrument in the hand of God’s mercy, but it was God’s purpose that he should be abandoned of all assistance from man, and that his deliverance from destruction should thus appear more extraordinary. In the expression,none seeking after my soul, the verb toseek afteris used in a good sense, for being solicitous about any man’s welfare or safety.
John Calvin Bible Commentary
Hear my prayer, O Jehovah! It is evident that the oppression of his enemies must have been extreme, when David laments his case in such earnest and pathetic terms. The introductory words show that the grief he felt was great. His reason for speaking of the justice and faithfulness of God in connection we have shown elsewhere. Under the termjustice, orrighteousness, we are not to suppose that he speaks of merit, or hire, as some ignorantly imagine, but of that goodness of God which leads him to defend his people. To the same effect does he speak of God’struthorfaithfulness; for the best proof he can give of his faithfulness is in not forsaking those whom he has promised to help. In helping his people he shows himself to be a just and true God, both in not frustrating their expectation, and in so far as he shows in this extension of mercy what his nature is, that David very properly encourages himself in prayer by making mention of both.
McArther Bible Commentary
Under the same circumstances as Psalm 57 (according to the superscription), David recounted his desperate days hiding in the cave of Adullam (1Sa 22:1) while Saul sought him to take his life (1 Sam. Psa 142:18-24). It appears that David's situation, for the moment at least, seems hopeless without God's intervention. Psalm 91 provides the truths that bring the solution.
Bible Cross References
1 Samuel 22:1 1 Samuel 24:3 Psalm 24:3 Psalm 30:8 Psalm 77:1

Verse 2

John Calvin Bible Commentary
On looking to the right hand,etc., He shows that there was good cause for the dreadful sufferings he experienced, since no human aid or comfort was to be expected, and destruction seemed inevitable. When he speaks of having looked and yet not perceived a friend amongst men, he does not mean that he had turned his thoughts to earthly helps in forgetfulness of God, but that he had made such inquiry as was warrantable after one on the earth who might assist him. Had any person of the kind presented himself, he would no doubt have recognized him as an instrument in the hand of God’s mercy, but it was God’s purpose that he should be abandoned of all assistance from man, and that his deliverance from destruction should thus appear more extraordinary. In the expression,none seeking after my soul, the verb toseek afteris used in a good sense, for being solicitous about any man’s welfare or safety.
John Calvin Bible Commentary
And enter not into judgment,etc. I have hinted already why he proceeds to pray for pardon. When overtaken by adversity, we are ever to conclude that it is a rod of correction sent by God to stir us up to pray. Although he is far from taking pleasure in our trials, it is certain that our sins are the cause of his dealing towards us with this severity. While those to whom David was opposed were wicked men, and he was perfectly conscious of the rectitude of his cause as regarded them, he freely acknowledged his sin before God as a condemned suppliant. We are to hold this as a general rule in seeking to conciliate God, that we must pray for the pardon of our sins. If David found refuge nowhere else than in prayer for pardon, who is there amongst us who would presume to come before God trusting in his own righteousness and integrity? Nor does David here merely set an example before God’s people how they ought to pray, but declares that there is none amongst men who could be just before God were he called to plead his cause. The passage is one fraught with much instruction, teaching us, as I have just hinted, that God can only show favor to us in our approaches by throwing aside the character of a judge, and reconciling us to himself in a gratuitous remission of our sins. All human righteousnesses, accordingly, go for nothing, when we come to his tribunal. This is a truth which is universally acknowledged in words, but which very few are seriously impressed with. As there is an indulgence which is mutually extended to one another amongst men, they all come confidently before God for judgment, as if it were as easy to satisfy him as to gain man’s approval. In order to obtain a proper view of the whole matter, we are first to note what is meant by being justified. The passage before us clearly proves that the man who is justified, is he who is judged and reckoned just before God, or whom the heavenly Judge himself acquits as innocent. Now, in denying that any amongst men can claim this innocence, David intimates that any righteousness which the saints have is not perfect enough to abide God’s scrutiny, and thus he declares that all are guilty before God, and can only be absolved in the way of acknowledging they might justly be condemned. Had perfection been a thing to be found in the world, he certainly of all others was the man who might justly have boasted of it; and the righteousness of Abraham and the holy fathers was not unknown to him; but he spares neither them nor himself, but lays it down as the one universal rule of conciliating God, that we must cast ourselves upon his mercy. This may give us some idea of the satanic infatuation which has taken hold of those who speak so much of perfection in holiness, with a view to supersede remission of sins. Such a degree of pride could never be evinced by them, were they not secretly influenced by a brutish contempt of God. They speak in high and magnificent terms of regeneration, as if the whole kingdom of Christ consisted in purity of life. But in doing away with the principal blessing of the everlasting covenant — gratuitous reconciliation — which God’s people are commanded to seek daily, and in puffing up both themselves and others with a vain pride, they show what spirit they are of. Let us hold them in detestation, since they scruple not to put open contempt upon God. This of itself, however, which we have stated, is not enough; for the Papists themselves acknowledge that were God to enter upon an examination of men’s lives as a judge, all would lie obnoxious to just condemnation. And in this respect they are sounder, more moderate and sober, than those Cyclopses and monsters in heresy of whom we have just spoken. But though not arrogating to themselves righteousness in the whole extent of it, they show, by obtruding their merits and satisfactions, that they are very far from following the example of David. They are always ready to acknowledge some defect in their works, and so, in seeking God’s favor, they plead for the assistance of his mercy. But there is nothing intermediate between these two things, which are represented in Scripture as opposites — being justified by faith and justified by works. It is absurd for the Papists to invent a third species of righteousness, which is partly wrought out by works of their own, and partly imputed to them by God in his mercy. Without all doubt, when he affirmed that no man could stand before God were his works brought to judgment, David had no idea of this complex or twofold righteousness, but would shut us up at once to the conclusion that God is only favorable upon the ground of his mercy, since any reputed righteousness of man has no significance before him.
Bible Cross References
Psalm 55:2 Psalm 77:2 Psalm 77:3 Psalm 102:1

Verse 3

John Calvin Bible Commentary
When, my spirit,etc. Though he owns here that he felt anxiety, yet he confirms what he had said as to the constancy of his faith. The figure which he uses of his spirit beingperplexed,aptly represents the state of the mind in alternating between various resolutions when there was no apparent outgate from danger, and increasing its distress by resorting to all kinds of devices. He adds, that though there was no apparent way of safety, God knew from the beginning in what way his deliverance should be effected. Others put a different meaning upon this clause,thou knowest my way,as if David asserted God to have been witness of his integrity, but the other is the more correct, that God knew the way to deliver him, while his own mind was distracted by a variety of thoughts, and yet could not conceive any mode of extrication. The words teach us, when we have tried every remedy and know not what to do, to rest satisfied with the conviction that God is acquainted with our afflictions, and condescends to care for us, as Abraham said —“The Lord will provide.” (Genesis 22:8.)
John Calvin Bible Commentary
On looking to the right hand,etc., He shows that there was good cause for the dreadful sufferings he experienced, since no human aid or comfort was to be expected, and destruction seemed inevitable. When he speaks of having looked and yet not perceived a friend amongst men, he does not mean that he had turned his thoughts to earthly helps in forgetfulness of God, but that he had made such inquiry as was warrantable after one on the earth who might assist him. Had any person of the kind presented himself, he would no doubt have recognized him as an instrument in the hand of God’s mercy, but it was God’s purpose that he should be abandoned of all assistance from man, and that his deliverance from destruction should thus appear more extraordinary. In the expression,none seeking after my soul, the verb toseek afteris used in a good sense, for being solicitous about any man’s welfare or safety.
Bible Cross References
Psalm 77:3 Psalm 140:5 Psalm 143:4 Jonah 2:7

Verse 4

John Calvin Bible Commentary
On looking to the right hand,etc., He shows that there was good cause for the dreadful sufferings he experienced, since no human aid or comfort was to be expected, and destruction seemed inevitable. When he speaks of having looked and yet not perceived a friend amongst men, he does not mean that he had turned his thoughts to earthly helps in forgetfulness of God, but that he had made such inquiry as was warrantable after one on the earth who might assist him. Had any person of the kind presented himself, he would no doubt have recognized him as an instrument in the hand of God’s mercy, but it was God’s purpose that he should be abandoned of all assistance from man, and that his deliverance from destruction should thus appear more extraordinary. In the expression,none seeking after my soul, the verb toseek afteris used in a good sense, for being solicitous about any man’s welfare or safety.
McArther Bible Commentary
no one. It appears to David that he has been totally abandoned.
Bible Cross References
Job 11:20 Psalm 31:11 Psalm 69:20 Psalm 88:8 Psalm 88:18 Isaiah 51:18 Jeremiah 25:35 Jeremiah 30:17 Ezekiel 34:6

Verse 5

John Calvin Bible Commentary
For the enemy hath persecuted my soul. Having acknowledged that he only suffered the just punishment of his sins, David comes now to speak of his enemies; for to have begun by speaking of them would have been a preposterous order. Their cruelty was shown in their not resting satisfied but with the destruction of one who was a saint of God; he declares that he must even now perish unless God should help him speedily. The comparison is not merely to a dead man, but a putrid corpse; for bythe dead of an ageare meant those who have been long removed from the world. Such language intimates that he not only trusted in God as he who could heal him of a deadly disease, but considered that though his life should be buried, as it were, and long out of mind, God could raise it again, and restore his very ashes.
McArther Bible Commentary
You are my refuge. A frequent claim in the psalms (cf. Psa 7:1; Psa 11:1; Psa 16:1; Psa 18:2; Psa 25:20; Psa 31:1; Psa 46:1; Psa 57:1; Psa 61:3; Psa 62:7; Psa 91:2; Psa 94:22; Psa 141:8; Psa 143:9; Psa 144:2).
Bible Cross References
Psalm 14:6 Psalm 16:5 Psalm 27:13 Psalm 73:26 Psalm 91:2 Psalm 91:9 Ezekiel 32:24

Verse 6

John Calvin Bible Commentary
For the enemy hath persecuted my soul. Having acknowledged that he only suffered the just punishment of his sins, David comes now to speak of his enemies; for to have begun by speaking of them would have been a preposterous order. Their cruelty was shown in their not resting satisfied but with the destruction of one who was a saint of God; he declares that he must even now perish unless God should help him speedily. The comparison is not merely to a dead man, but a putrid corpse; for bythe dead of an ageare meant those who have been long removed from the world. Such language intimates that he not only trusted in God as he who could heal him of a deadly disease, but considered that though his life should be buried, as it were, and long out of mind, God could raise it again, and restore his very ashes.
Bible Cross References
Psalm 17:1 Psalm 18:17 Psalm 79:8 Psalm 116:6 Psalm 119:134 Jeremiah 31:11

Verse 7

John Calvin Bible Commentary
For the enemy hath persecuted my soul. Having acknowledged that he only suffered the just punishment of his sins, David comes now to speak of his enemies; for to have begun by speaking of them would have been a preposterous order. Their cruelty was shown in their not resting satisfied but with the destruction of one who was a saint of God; he declares that he must even now perish unless God should help him speedily. The comparison is not merely to a dead man, but a putrid corpse; for bythe dead of an ageare meant those who have been long removed from the world. Such language intimates that he not only trusted in God as he who could heal him of a deadly disease, but considered that though his life should be buried, as it were, and long out of mind, God could raise it again, and restore his very ashes.
McArther Bible Commentary
prison. The cave in which David was hidden.
Bible Cross References
Psalm 13:6 Psalm 88:8 Psalm 116:7 Psalm 143:11 Psalm 146:7