Psalm 31:11 Komentář

It is probable that David penned this psalm when he was persecuted by Saul; some passages in it agree particularly to the narrow escapes he had, at Keilah (Sa1 23:13), then in the wilderness of Maon, when Saul marched on one side of the hill and he on the other, and, soon after, in the cave in the wilderness of En-gedi; but that it was penned upon any of those occasions we are not told. It is a mixture of prayers, and praises, and professions of confidence in God, all which do well together and are helpful to one another. I. David professes his cheerful confidence in God, and, in that confidence, prays for deliverance out of his present troubles (Psa 31:1-8). II. He complains of the very deplorable condition he was in, and, in the sense of his calamities, still prays that God would graciously appear for him against his persecutors (Psa 31:9-18). III. He concludes the psalm with praise and triumph, giving glory to God, and encouraging himself and others to trust in him (Psa 31:19-24). To the chief musician. A psalm of David.

INTRODUCTION TO PSALM 31 To the chief Musician, a Psalm of David. This psalm, according to Arama, was composed by David when in Keilah; but, according to Kimchi and others, when the Ziphites proposed to deliver him up into the hands of Saul; and who, upon their solicitations, came down and surrounded him with his army, from whom in haste he made his escape, and to which he is thought to refer in Psa 31:22. Theodoret supposes it was written by David when he fled from Absalom, and that it has some respect in it to his sin against Uriah, in that verse.

I was a reproach among all mine enemies,.... This is a common case of the people of God; and though it may be the least of their afflictions, yet it is not grateful to the flesh; and it is as it is made: under divine supports saints rejoice, and take pleasure in reproaches, that they are counted worthy to bear them, and esteem them as great riches; at other times they seize and feed upon their spirits, and are ready to break their hearts; but especially among my neighbours; who knew him, and knew he did not deserve to be so treated; and who ought, as neighbours, to have loved him, and done all good offices to him; so that this is an aggravation both of their sin and his distress; and a fear to mine acquaintance; not that they were afraid that he should do them any mischief; but they were afraid to own him, and to do him any service; unless the sense is, that they were afraid that evil would befall him, that he should not escape with his life; which, though it may express the affectionate concern of his friends, yet shows the danger he was exposed to; they that did see me without fled from me; as if he had something very pestilential and infectious about him.

"I have been made a reproach above all mine enemies" [Psalm 31:11]. All the wicked are my enemies; and nevertheless they for their wickednesses are tortured only till they confess: I then have overpassed their reproach, I, whose confession death does not follow, but racking pains follow upon it. "And to my neighbours too much." This has seemed too much to them, who were already drawing near to know You, and to hold the faith that I hold. "And a fear to mine acquaintance." And into my very acquaintance I struck fear by the example of my dreadful tribulation. "They that did see me, fled without from me." Because they did not understand my inward and invisible hope, they fled from me into things outward and visible.

Christ the Lord, though innocent and undefiled, was being considered a disgrace among those who were desecrating themselves with wicked sin.… A disgrace indicates a terribly heinous act, what the evil Jews were convinced had been committed by our Lord Savior when they said: “This man is not from God, who does not keep the Sabbath,” and elsewhere: “You are a Samaritan and have a demon.”

"Above." The prophet, assigning his exterior tribulation, has proposed sorrows against pleasures, poverty against riches; here he sets forth reproaches against the honors of the world. Concerning this he does three things. First, he proposes the confusion he suffers; second, he introduces a similitude: "I have become as a vessel that is destroyed"; third, a proof: "Because I have heard." Concerning the first he does three things, according to the threefold degree found among those who despise others. For some openly inflict reproaches; some avoid his company; and some completely forget him, and this pertains to contempt, because no one forgets what he does not despise. First, therefore, he sets forth the first and says, "Above all my enemies," and so on. Jerome has: "Among all my foes I have become a reproach to my neighbors exceedingly"; as if to say, not only to my enemies have I become a reproach, but also to my neighbors. And these are the words of Christ on behalf of the Church. The neighbors of the Church are those who have not yet been converted but propose to convert. And he says "a reproach" on account of punishment and on account of guilt. And it is expounded according to both, so that Christ says on behalf of the Church: "I have become a reproach" because of the punishments of the martyrs. And this "above all enemies," because the saints endured more shameful punishments than robbers. 1 Cor. 4: "We are made a spectacle," and so on. Likewise, on account of guilt, in the Church there are certain sinners and persons of wicked life, so that because of them the Church is contemptible among those who ought to come to it. And rightly, "above all enemies," because their life appears more shameful than that of unbelievers. Ezek. 5: "This is Jerusalem; I have set her in the midst of the nations," and so on. Likewise, Ezek. 16: "You have justified your sisters in all your abominations," and so on. Likewise, as to the second, no one joins himself to him; hence he says, "A fear to my acquaintances," that is, to my neighbors, who fear to approach me, either on account of the punishments I suffer, or on account of the wicked life of bad Christians. And the sign of this he adds: "Those who saw me," that is, who considered such reproaches of guilt and punishment, "fled from me outside," because they refused to be converted. Job 6: "My brothers have passed by me as a torrent." Ps. 87: "You have put my acquaintances far from me." The third is forgetfulness. And this is what he says, "I am given over to oblivion." But because a man, however much he loves someone, after death consigns him to oblivion, therefore he says, "As one dead." Ps. 87: "Like the slain sleeping in the sepulchers, whom you remember no more." These are referred to Christ in his own person, because he was made a reproach. Ps. 68: "For your sake I have borne reproach; confusion has covered my face." Likewise, fear, because the disciples fled. Likewise, "given over to oblivion," because "we had hoped that he was the one who would redeem Israel," Lk. 24.

The prayer of a believer in time of deep distress. In the first part, cries for help are mingled with expressions of confidence. Then the detail of griefs engrosses his attention, till, in the assurance of strong but submissive faith, he rises to the language of unmingled joyful trust and exhorts others to like love and confidence towards God. (Psa. 31:1-24) Expresses the general tone of feeling of the Psalm.

among--or, literally, "from," or, "by" my enemies. The latter clauses describe the progress of his disgrace to the lowest degree, till,