The foes sought his life, but, as the historical book gives the antithesis, "Saul sought him every day, but God delivered him not into his hand." The rendering of the English version, "The Lord is with them that uphold my soul," is literally accurate, but does not convey the meaning of the Hebrew idiom. God is not regarded as one among many helpers, but as alone the supporter or upholder of his life. Believing that, the psalmist, of course, believes as a consequence that his enemies will be smitten with evil for their evil. The prophetic lip of faith calls things that are not as though they were. In the midst of his dangers he looks forward to songs of deliverance and glad sacrifices of praise; and the psalm closes with words that approach the more fervid utterances we have already heard, as if his song had raised his own spirit above its fears:
(6) With willinghood will I sacrifice unto Thee.
I will praise Thy name for it is good.
(7) For from all distress it has delivered me.
And on my enemies will mine eye see (my desire)
The name—the revealed character of God—was the storehouse of all the saving energies to which he appealed in verse 1. It is the theme of his praise when the deliverance shall have come. It is almost regarded here as equivalent to the Divine personality—it is good, it has delivered him. Thus, we may say that this brief psalm gives us as the single thought of a devout soul in trouble, the name of the Lord, and teaches by its simple pathos how the contemplation of God as He has made Himself known, should underlie every cry for help and crown every thanksgiving; whilst it may assure us that whosoever seeks for the salvation of that mighty name may, even in the midst of trouble, rejoice as in an accomplished deliverance. And all such thoughts should be held with a faith at least as firm as the ancient psalmist's, by us to whom the "name" of the Lord is "declared" by Him who is the full revelation of God, and the storehouse of all blessings and help to his "brethren." (Heb. ii. 12.)
A little plain of some mile or so in breadth slopes gently down towards the Dead Sea about the centre of its western shore. It is girdled round by savage cliffs, which, on the northern side, jut out in a bold headland to the water's edge. At either extremity is a stream flowing down a deep glen choked with luxurious vegetation; great fig-trees, canes, and maiden-hair ferns covering the rocks. High up on the hills forming its western boundary a fountain sparkles into light, and falls to the flat below in long slender threads. Some grey weathered stones mark the site of a city that was old when Abraham wandered in the land. Traces of the palm forests which, as its name indicates, were cleared for its site (Hazezon Tamar, The palm-tree clearing) have been found, encrusted with limestone, in the warm, damp gullies, and ruined terraces for vineyards can be traced on the bare hill-sides. But the fertility of David's time is gone, and the precious streams nourish only a jungle haunted by leopard and ibex. This is the fountain and plain of Engedi (the fount of the wild goat), a spot which wants but industry and care to make it a little paradise. Here David fled from the neighbouring wilderness, attracted no doubt by the safety of the deep gorges and rugged hills, as well as by the abundance of water in the fountain and the streams. The picturesque and touching episode of his meeting with Saul has made the place for ever memorable.
