Psalm 56:6 Komentář

It seems by this, and many other psalms, that even in times of the greatest trouble and distress David never hung his harp upon the willow-trees, never unstrung it or laid it by; but that when his dangers and fears were greatest he was still in tune for singing God's praises. He was in imminent peril when he penned this psalm, at least when he meditated it; yet even then his meditation of God was sweet. I. He complains of the malice of his enemies, and begs mercy for himself and justice against them (Psa 56:1, Psa 56:2, Psa 56:5-7). II. He confides in God, being assured that he took his part, comforting himself with this, that therefore he was safe and should be victorious, and that while he lived he should praise God (Psa 56:3, Psa 56:4, Psa 56:8-13). How pleasantly may a good Christian, in singing this psalm, rejoice in God, and praise him for what he will do, as well as for what he has done. To the chief musician upon Jonath-elem-rechokim, Michtam of David, when the Philistines took him in Gath.

INTRODUCTION TO PSALM 56 To the chief Musician upon Jonathelemrechokim, Michtam of David when the Philistines took him in Gath. The words "jonathelemrechokim" are by our translators left untranslated. Aben Ezra takes them to be the beginning of a song; and others think they are the name of a musical instrument: but they seem rather to design the subject matter of the psalm, and may be rendered, "concerning the mute dove among them that are afar off" (m), or "in far places" (n); and refer to David, who, when he wrote this psalm, was among the Philistines, who were aliens from the commonwealth of Israel, afar off from God and his law, and from righteousness; and when David was there, he was at a distance from his native country, his father's house, the king's court, and, what gave him most concern, from the house and worship of God; and here he was as a mute dove. He may be compared to a dove for his innocence in the case of Saul; and to a silly dove, for his acting the part of a fool or madman before Achish king of Gath; and was mute to what the servants of Achish said, and was dumb before the Lord, who had suffered him to fall into their hands, and into this distress he was now in. They are also applicable to Christ, who is comparable to a dove for his harmlessness, innocence, meekness and humility; and was as a mute one before Pontius Pilate the Roman governor, when his enemies accused him, and he answered not a word; and when among the Roman soldiers, who mocked at him and reviled him, and he reviled not again; and when he was led to be crucified, he opened not his mouth either against God or man. They may be also applied to the church of God, which is often called a dove in Sol 4:1; and is in the wilderness, and among wicked men, that are afar off from God, and is silent under all afflictions and persecutions; see Sol 2:14. The Targum paraphrases the words thus; "concerning the congregation of Israel, which is like to a silent dove, at the time they are removed afar off from their cities.'' Moreover, the words may be applied to any truly gracious soul, that is sensible of sin, and mourns as a dove for it; has fled to Christ, as doves to their windows; and is harmless and humble; and living among men, aliens from God, is vexed and afflicted by them, yet patiently bears all that is said and done unto it. The fact which occasioned the writing of this psalm is related in Sa1 21:10. Of the word "michtam", See Gill on Psa 16:1, title; and Gussetius (o) is of opinion, that every psalm that has this title belongs to Christ. (m) "De columba muta procul inter alienos constituta", Musculus; "inter longinquos", Piscator, Pfeiffer. (n) "Remotis", Pagninus, Montanus, Munster, Vatablus; so Ainsworth. (o) Ebr. Comment p. 410.

They gather themselves together,.... And meet in some one place, to contrive ways and means to do hurt, and then assemble together again to put them in execution; as did the Jews with respect to Christ, Mat 26:3. Aben Ezra supposes a various reading without any reason; and that, instead of which Jarchi renders "they lodge", and the Septuagint, and the versions following that, "they sojourn", it should be read "they assemble in troops": because they were many: but the sense is, "they stay" (x), or continue in some certain place: they hide themselves; the Targum adds, "in ambush": they lay in wait, and caused others to lie in wait for him, in order to take him; as did Saul and his men, and the servants of the king of Gath; they mark my steps; they observed where he went, that they might seize him; or they observed his heels, as the old serpent did the Messiah's, that he might bruise them; or they watched for his halting, as Jeremiah's familiars did for his; when they wait for my soul; to take away his life, to destroy him; see Psa 119:95; they wanted not a will to do it, they only waited for an opportunity. The Targum is, "as they waited, they did to my soul:'' or rather, "after they had hoped for my soul" (y): when they had entertained hopes of taking him, this animated them to do the above things. (x) "Commorabuntur", Montanus; "simul ipsi morantur", Vatablus; so Gussetius, p. 166. (y) Vid. Gusset. Ebr. Comment. p. 361.

"They shall sojourn, and shall hide" [Psalm 56:6]. To sojourn is to be in a strange land. Sojourners is a term used of those then that live in a country not their own. Every man in this life is a foreigner: in which life ye see that with flesh we are covered round, through which flesh the heart cannot be seen. Therefore the Apostle says, "Do not before the time judge anything, until the Lord come, and He shall enlighten the hidden things of darkness, and shall manifest the thoughts of the heart; and then praise shall be to each one from God." [1 Corinthians 4:5] Before that this be done, in this sojourning of fleshly life every one carries his own heart, and every heart to every other heart is shut. Furthermore, those men of whom the counsels are against this man for evil, "shall sojourn, and shall hide:" because in this foreign abode they are, and carry flesh, they hide guile in heart; whatsoever of evil they think, they hide. Wherefore? Because as yet this life is a foreign one. Let them hide; that shall appear which they hide, and they too will not be hidden. There is also in this hidden thing another interpretation, which perchance will be more approved of. For out of those men that have been put afar off from holy men, there creep in certain false brethren, and they cause worse tribulations to the Body of Christ; because they are not altogether avoided as if entirely aliens....Not even those men nevertheless let us fear, brethren: "I will not fear what flesh does to me." Even if they sojourn, even if they go in, even if they feign, even if they hide, flesh they are: do thou in the Lord hope, nothing to you shall flesh do. But he brings in tribulation, brings in treading down. There is added wine, because the grape is pressed: your tribulation will not be unfruitful: another sees you, imitates you: because thou also in order that you might learn to bear such a man, to your Head hast looked up, that first cluster, unto whom there has come in a man that he might see, has sojourned, and has hidden, to wit, the traitor Judas. All men, therefore, that with false heart go in, sojourning and hiding, do not thou fear: the father of these same men, Judas, with your Lord has been: and He indeed knew him; although Judas the traitor was sojourning and hiding, nevertheless, the heart of him was open to the Lord of all: knowingly He chose one man, whereby He might give comfort to you that would not know whom you should avoid. For He might have not chosen Judas, because He knew Judas: for He says to His disciples, "Have not I chosen you twelve, and one out of you is a devil?" [John 6:70] Therefore even a devil was chosen. Or if chosen he was not, how is it that He has chosen twelve, and not rather eleven? Chosen even he is, but for another purpose. Chosen were eleven for the work of probation, chosen one for the work of temptation. Whence could He give an example to you, that wouldest not know what men you should avoid as evil, of what men you should beware as false and artificial, sojourning and hiding, except He say to you, Behold, with Myself I have had one of those very men! There has gone before an example, I have borne, to suffer I have willed that which I knew, in order that to you knowing not I might give consolation. That which to Me he has done, the same he will do to you also: in order that he may be able to do much, in order that he may make much havoc, he will accuse, false charges he will allege....

Upon Jonath-elem-rechokim--literally, "upon the dove of silence" of distant places; either denoting a melody (see on Psa 9:1) of that name, to which this Psalm was to be performed; or it is an enigmatical form of denoting the subject, as given in the history referred to (Sa1 21:11, &c.), David being regarded as an uncomplaining, meek dove, driven from his native home to wander in exile. Beset by domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with joyful and assured anticipations of God's continued help. (Psa 56:1-13) would swallow--literally, "pants as a raging beast" (Act 9:1).