This purports to be a psalm of David, and there is no sufficient reason for doubting the correctness of its being thus attributed to him. DeWette indeed thinks that the contents of the psalm do not well agree with the circumstances of David’s life, and especially with that period of his life referred to in the title, and supposes that it was composed by some Hebrew in exile in the time of the captivity. But this is evidently mere conjecture. There “were” times in the life of David to which all that is said in this psalm would be applicable; and it is not difficult to explain all the allusions in it with reference to the circumstances specified in the title.
On the words “To the chief Musician,” see Introduction to Psalms 4:1-8. In the expression in the title “upon Jonath-elem-rechokim,” the first word - “Jonath” - means a “dove,” a favorite emblem of suffering innocence; and the second - אלם 'êlem - means “silence,” dumbness, sometimes put for uncomplaining submission; and the third - רחוקים râchôqiym - means “distant” or “remote,” agreeing here with places or persons, probably the latter, in which sense it is applicable to the Philistines, as aliens in blood and religion from the Hebrews. Thus understood, the whole title is an enigmatical description of David as an innocent and uncomplaining sufferer among strangers. See Prof. Alexander. DeWette, however, renders it, “The dove of the far-off terebinth trees.” The Septuagint and the Vulgate render it, “for the people who are made remote from their sanctuary.” The common rendering of the phrase is, “Upon, or respecting the dove of silence, in remote plaaes,” or “far-off from its nest,” or “in distant groves.”
Gesenius (Lexicon) renders it, “the silent dove among strangers,” and applies it to the people of Israel in the time of the exile, as an uncomplaining, unmurmuring people. This explanation of the “words,” “the silent dove among strangers,” is probably the true one; but it is applicable here, not to the people of Israel, as Gesenius, the Septuagint, and the Vulgate, render it, but to David, as an exile and a wanderer - one who was driven away from country and home, as a dove wandering from its nest. Whether it was the title of a “tune” or a piece of music already known, or whether it was music that was composed for this occasion, and with reference to this very psalm, it is not practicable now to determine. It is very “possible” that there was already a piece of music in existence, and in common use, to which this beautiful title of “A silent dove among strangers,” or “A patient dove driven from her nest into remote p aces,” was given - plaintive, tender, pensive music, and therefore especially appropriate for a psalm composed to describe the feelings of David when driven from home, and compelled to seek a place of safety in a remote region, like a dove driven from its nest.
On the meaning of the word “Michtam,” see the notes at the introduction to Psalms 16:1-11. The portion of the title “When the Philistines took him in Gath,” evidently refers to the event recorded in 1 Samuel 21:10 ff when David, fleeing from Saul, took refuge in the country of Achish, king of Gath, and when the “servants” of the king of Gath made him known to Achish, whose fears they so aroused as to lead him to drive the stranger away. The words “took him in Gath,” refer not to their “apprehending” him, or “seizing” him, but to their following him, or overtaking him, to wit, by their calumnies and reproaches, so that he found no safety there. He was persecuted by Saul; he was also persecuted by the Philistines, among whom he sought refuge and safety.
The psalm embraces the following points:
I. An earnest prayer for the divine interposition in behalf of the author of the psalm, Psalms 56:1-2.
II. An expression of his trust in God in times of danger, Psalms 56:3-4.
III. A description of his enemies: of their wresting his words; of their evil thoughts against him; of their gathering together; of their watching his steps; of their lying in wait for his life, Psalms 56:5-6.
IV. His confident belief that they would not escape by their iniquity; that God knew all his wanderings; that God remembered his tears, as if He put them in His bottle; and that his enemies would know that God was with him, Psalms 56:7-9.
V. His entire trust in God, and his firm assurance that he would yet be kept from falling, and would walk before God in the light of the living. Psalms 56:10-13.
The general “subject” of the psalm, therefore, is “confidence or trust in God in the time of danger.”