Psalm 31:22 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.

For I said in my haste,.... When he made haste to get away for fear of Saul, Sa1 23:26; and so the Targum renders it, "I said when I sought to flee away"; or else he said this hastily and rashly, in the hurry of his mind, being in the utmost confusion and distress, as in Psa 116:11; I am cut off from before thine eyes; his case was very bad, he was reduced to the utmost extremity, and his faith was as low; he thought it was all over with him, and there was no way of escape, nor hope of it; and that he was like a branch cut off, ready to be cast into the fire; that he was cut off from the house of God, and from communion with him; that he would never look upon him more, and he should never enjoy his presence: this instance of weakness and unbelief is mentioned to illustrate the goodness of God, and to make his kindness appear to be the more marvellous in the salvation of him; so sometimes the Lord suffers his people to be in the utmost distress, and their faith to be at the lowest ebb, when he appears to their help, and makes it manifest that their salvation is by his own arm, and of his own good will, and not by them, or for any goodness of theirs; nevertheless, thou heardest the voice of my supplications when I cried unto thee; for though faith was very low, and unbelief strongly prevailed, yet he was not so far gone as to stop praying; for though he saw no rational way of escape, and feared the Lord would take no notice of him; yet he knew that nothing was impossible with him, and therefore he still looked up to him, as Jonah did when he thought himself in a like condition, Jon 2:4; and such was the grace and goodness of God, that he did not despise but regard his prayer, though attended with so much weakness and unbelief.

The mercy of God is not so "marvellous" when it is shown in humbler cities as when it is shown in "a strong city," and for this reason "God is to be blessed."

"I said in my ecstasy" [Psalm 31:22]. Whence that people again speaking says, I said in my fear, when the heathen were raging horribly against me. "I have been cast forth from the sight of Your eyes." For if You had regard to me, You would not suffer me to endure these things. "Therefore You heard, O Lord, the voice of my prayer, when I cried unto You." Therefore putting a limit to correction, and showing that I have part in Your care, You heard, O Lord, the voice of my prayer, when I raised it high out of tribulation.

This psalm is likely to have been spoken by blessed David at the time of being pursued by Absalom.… I thought that on falling into sin, he is saying, I was far from your care; but you took account of my humble words and did not despise me in my need. Now, he rightly called his sin “departure”: after treading the way of righteousness he left it and turned aside; but he stumbled and fell foul of bloodthirsty brigands. This very thing reveals David’s virtue: he was not in the habit of sinning, but departing a little from his chosen course he suffered that awful slide.

Then when he says, "But I said," he explains the matter of thanksgiving. Where first he sets forth its greatness. Second, he presents the answer to prayer, at "Therefore you have heard," and so on. He says therefore, "I said in the excess of my mind." Excess sometimes comes from an internal cause, when one sees astonishing things that put one beside oneself: Acts 3: "They were filled with wonder and amazement." Sometimes from a higher cause, when one contemplates divine things and is caught up beyond oneself: 2 Cor. 5: "Whether we be transported in mind, it is for God." So, elevated to divine things, he says, "I am cast away," and so on, that is, I perceived myself to be far from you, because the more a man approaches God, the more he perceives himself as lesser. Job 42: "With the hearing of the ear I heard you, but now my eye sees you," and so on. Or, if it is understood as to the excess from a lower cause, which Jerome's text suggests, sometimes a man considers the gravity of sins or of impending evils, and from this he reckons himself forsaken -- as Christ said in the person of his members, Mt. 27: "My God, my God, why have you forsaken me?" And so David says this: considering the evils that are coming upon me, "I am cast away": Jon. 2: "I am cast away from the sight of your eyes."

Second, when he says, "Therefore you have heard," he presents the answer to prayer; as if to say, therefore, because I said this, "you have heard": Ps. 10: "He has had regard for the prayer of the humble." So the publican in Lk. 18, because he acknowledged himself a sinner, went down to his house justified: Sir. 35: "The prayer of him who humbles himself shall pierce the clouds." Or, according to Jerome, it is put interrogatively: "I said," and so on. Will you therefore not hear? As if to say, it is wonderful that, since I am so far from you, you should hear me. "When I cried to you." The Gloss of Augustine says: the cry that reaches God is made not with the voice but with the heart, because many who are silent with their lips but with averted hearts have been able to obtain nothing. Cry out, therefore, within, where God hears.

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.

For I said--literally, "And I said," in an adversative sense. I, thus favored, was despondent. in my haste--in my terror. cut off . . . eyes--from all the protection of Thy presence.