Psalm 58:9 Komentář

It is the probable conjecture of some (Amyraldus particularly) that before Saul began to persecute David by force of arms, and raised the militia to seize him, he formed a process against him by course of law, upon which he was condemned unheard, and attainted as a traitor, by the great council, or supreme court of judicature, and then proclaimed "qui caput gerit lupinum - an outlawed wolf," whom any man might kill and no man might protect. The elders, in order to curry favour with Saul, having passed this bill of attainder, it is supposed that David penned this psalm on the occasion. I. He describes their sin, and aggravates that (Psa 58:1-5). II. He imprecates and foretels their ruin, and the judgments which the righteous God would bring upon them for their injustice (Psa 58:6-9) which would redound, 1. To the comfort of the saints (Psa 58:10). 2. To the glory of God (Psa 58:11). Sin appears here both exceedingly sinful and exceedingly dangerous, and God a just avenger of wrong, with which we should be affected in singing this psalm. To the chief musician, Al-taschith, Michtam of David.

INTRODUCTION TO PSALM 58 To the chief Musician, Altaschith, Michtam of David. According to the Syriac version, this psalm was written when Saul threatened the priests, because they did not show him where David was, when they knew it. Dr. Lightfoot thinks that the title "Altaschith" refers to David's not destroying Nabal, as he threatened; and that the venom of Nabal's tongue in reviling him, and the deafness of his ears in not attending to the messengers that told their errand wisely, are designed in this psalm; and in which the psalmist prophesies of his sudden death, before the pots for his feast could be warmed by the thorns under them, and while he was lively and jovial. Jarchi is of opinion that it was composed after David had been in the trench where Saul lay, and took away the spear and cruse, and went his way, and called to Abner, saying, "answerest thou not?" which is as if he should say, hast thou it not in thy power now to convince Saul, and show him that he pursues me without cause, since, if I would, I could have slain him? Kimchi says it was written on account of Abner, and the rest of Saul's princes, who judged David as a rebel against the government, and said it was for Saul to pursue after him to slay him; for if they had restrained him, Saul would not have pursued after him; and indeed they seem to be wicked judges who are addressed in this psalm; "do not destroy". Arama says, it declares the wickedness of Saul's judges.

Before your pots can feel the thorns,.... Which is soon done; for as dry thorns make a great blaze, so they give a quick heat; the pots soon feel them, or the water in them soon receives heat from them. From imprecations the psalmist proceeds to prophesy, and foretells the sudden destruction of wicked men, which would be before a pot could be heated with a blaze of thorns. The Targum is, "before the wicked become tender, they harden as the thorn:'' that is, they never become tender, or have any tender consciences, but are hardened in sin from their infancy. Some render the words, "before your thorns grow up to a brier" or "bramble" (i); little thorns become great ones, tender thorns hard ones, as Jarchi; that is, as he interprets it, before the children of the wicked are grown up, they are destroyed; those sons of Belial, who are like to thorns thrust away, Sa2 23:6. Others, as Aben Ezra, "before they understand"; that is, wise and knowing men; "that your thorns are a bramble"; or from lesser ones are become greater; and so denotes, as before, the suddenness and quickness of their destruction, as follows: he, that is, God, shall take them away as with a whirlwind: not to himself, as Enoch; nor to heaven, whither Elijah went up by a whirlwind; but out of the land of the living, and as with a tempest, to hell, where snares, fire, and brimstone, are rained upon them; see Job 27:20; both living, and in his wrath: when in health and full strength, and so go quick to hell; as Korah and his company alive into the earth; and all in wrath and sore displeasure: for the righteous are also taken away; but then it is from the evil to come, and to everlasting happiness; and through many tempestuous providences, which are in love, and for their good, do they enter the kingdom: and those that are alive at Christ's coming will be caught up to meet him in the air; but the wicked are taken away as in a whirlwind, alive, and in wrath. (i) Tigurine version.

"Before that the bramble brings forth your thorns: as though living, as though in anger, it shall drink them up" [Psalm 58:9]. What is the bramble? Of prickly plants it is a kind, upon which there are said to be certain of the closest thorns. At first it is a herb; and while it is a herb, soft and fair it is: but thereon there are nevertheless thorns to come forth. Now therefore sins are pleasant, and as it were they do not prick. A herb is the bramble; even now nevertheless there is a thorn. "Before that the bramble brings forth thorns:" is before that of miserable delights and pleasures the evident tortures come forth. Let them question themselves that love any object, and to it cannot attain; let them see if they are not racked with longing: and when they have attained to that which unlawfully they long for, let them mark if they are not racked with fear. Let them see therefore here their punishments; before that there comes that resurrection, when in flesh rising again they shall not be changed. "For all we shall rise again, but not all we shall be changed." [1 Corinthians 15:51] For they shall have the corruption of the flesh wherein to be pained, not that wherein to die: otherwise even those pains would be ended. Then the thorns of that bramble, that is, all pains and piercings of tortures shall be brought forth. Such thorns as they shall suffer that are to say, "These are they whom sometimes we had in derision:" [Wisdom 5:3] thorns of the piercing of repentance, but of one too late and without fruit like the barrenness of thorns. The repentance of this time is pain healing: repentance of that time is pain penal. Would you not suffer those thorns? Here be thou pierced with the thorns of repentance; in such sort that thou do that which has been spoken of, "Turned I have been in sorrow, when the thorn was piercing: my sin I have known, and mine iniquity I have not covered: I have said, I will declare against me my shortcoming to the Lord, and You have remitted the ungodliness of my heart." Now do so, now be pierced through, be there not in you done that which has been said of certain execrable men, "They have been cloven asunder, and have not been pierced through." Observe them that have been cloven asunder and have not been pierced through. You see men cloven asunder, and you see them not pierced through. Behold beside the Church they are, and it does not repent them, so as they should return whence they have been cloven asunder. The bramble hereafter shall bring forth their thorns. They will not now have a healing piercing through, they shall have hereafter one penal. But even now before that the bramble produces thorns, there has fallen upon them fire, that suffers them not to see the sun, that is, the wrath of God is drinking up them while still living: fire of evil lusts, of empty honours, of pride, of their covetousness: and whatsoever is weighing them down, that they should not know the truth, so that they seem not to be conquered, so that they be not brought into subjection even by truth herself. For what is a more glorious thing, brethren, than to be brought in subjection and to be overcome by truth? Let truth overcome you willing: for even unwilling she shall of herself overcome you....

David's critical condition in some period of the Sauline persecution probably occasioned this Psalm, in which the Psalmist teaches that the innate and actual sinfulness of men deserves, and shall receive, God's righteous vengeance, while the pious may be consoled by the evidence of His wise and holy government of men. (Psa 58:1-11) O congregation--literally, "Oh, dumb"; the word used is never translated "congregation." "Are ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision.

he shall take them away as with a whirlwind--literally, "blow him (them) away." both living . . . wrath--literally, "as the living" or fresh as the heated or burning--that is, thorns--all easily blown away, so easily and quickly the wicked. The figure of the "snail" perhaps alludes to its loss of saliva when moving. Though obscure in its clauses, the general sense of the passage is clear.