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 relation to Psa 55:5 (cf. Psa 109:4 with Psa 55:5) is a variation such as is also allowable in one and the same poet (e.g., in the refrains). The anathemas that are here poured forth more extensively than anywhere else speak in favour of David, or at least of his situation. They are explained by the depth of David's consciousness that he is the anointed of Jahve, and by his contemplation of himself in Christ. The persecution of David was a sin not only against David himself, but also against the Christ in him; and because Christ is in David, the outbursts of the Old Testament wrathful spirit take the prophetic form, so that this Psalm also, like Ps 22 and Ps 69, is a typically prophetic Psalm, inasmuch as the utterance of the type concerning himself is carried by the Spirit of prophecy beyond himself, and thus the ara' is raised to the προφητεία ἐν εἴδει ἀρᾶς (Chrysostom). These imprecations are not, however, appropriate in the mouth of the suffering Saviour. It is not the spirit of Zion but of Sinai which here speaks out of the mouth of David; the spirit of Elias, which, according to Luk 9:55, is not the spirit of the New Testament. This wrathful spirit is overpowered in the New Testament by the spirit of love. But these anathemas are still not on this account so many beatings of the air. There is in them a divine energy, as in the blessing and cursing of every man who is united to God, and more especially of a man whose temper of mind is such as David's. They possess the same power as the prophetical threatenings, and in this sense they are regarded in the New Testament as fulfilled in the son of perdition (Joh 17:12). To the generation of the time of Jesus they were a deterrent warning not to offend against the Holy One of God, and this Psalmus Ischarioticus (Act 1:20) will ever be such a mirror of warning to the enemies and persecutors of Christ and His Church.

Verses 1-5
A sign for help and complaints of ungrateful persecutors form the beginning of the Psalm. “God of my praise” is equivalent to God, who art my praise, Jer 17:14, cf. Deu 10:21. The God whom the Psalmist has hitherto had reason to praise will also now show Himself to him as worthy to be praised. Upon this faith he bases the prayer: be not silent (Psa 28:1; Psa 35:22)! A mouth such as belongs to the “wicked,” a mouth out of which comes “deceit,” have they