Psalm 64:10 Komentář

This whole psalm has reference to David's enemies, persecutors, and slanderers; many such there were, and a great deal of trouble they gave him, almost all his days, so that we need not guess at any particular occasion of penning this psalm. I. He prays to God to preserve him from their malicious designs against him (Psa 64:1, Psa 64:2). II. He gives a very bad character of them, as men marked for ruin by their own wickedness (Psa 64:3-6). III. By the spirit of prophecy he foretels their destruction, which would redound to the glory of God and the encouragement of his people (Psa 64:7-10). In singing this psalm we must observe the effect of the old enmity that is in the seed of the woman against the seed of the serpent, and assure ourselves that the serpent's head will be broken, at last, to the honour and joy of the holy seed. To the chief musician. A psalm of David.

INTRODUCTION TO PSALM 64 To the chief Musician, A Psalm of David. This psalm is applied by R. Obadiah to Haman and Mordecai. The enemy is Haman, the perfect man shot at is Mordecai; about whom Haman communed with his friends to lay snares for him, and searched diligently for occasions against him and his people, which issued in his own destruction. The ancient Midrash (y) of the Jews applies it to Daniel, when cast into the den of lions; and Jarchi supposes that David, by a spirit of prophecy, foresaw it, and prayed for him who was of his seed; and that everything in the psalm beautifully falls in with that account: Daniel is the perfect man aimed at; the enemy are the princes of Darius's court, who consulted against him, communed of laying snares for him, and gained their point, which proved their own ruin. But the psalm literally belongs to David, by whom it was composed. The Arabic versions call it a psalm of David, when Saul persecuted him; and the Syriac version refers it to the time when Gad said to him, abide not in the hold, Sa1 22:5. He is the perfect man, who was upright and innocent as to what he was charged with in respect to Saul; who is the enemy, from the fear of whom he desires his life might be preserved; and who with his courtiers took counsel against him, and laid deep schemes to destroy him, but at last were destroyed themselves. Moreover, the psalm may very well be applied to the Messiah, the son of David, and who was his antitype, and especially in his sufferings: he is the perfect man in the highest sense; the Jews were the enemies that took counsel, and searched for occasions against him, and accomplished their designs in a good measure; for which wrath came upon them to the uttermost. The psalmist also may be very well thought to represent the church and people of God; who in all ages have had their enemies and their fears; against whom wicked men have devised mischief, and levelled their arrows of persecution; though no weapon formed against them shall prosper. (y) Apud Jarchium & Yalkut Simeoni in loc.

The righteous shall be glad in the Lord,.... They rejoice at the vengeance executed on the wicked; but then their joy centres in the Lord: it is not at the ruin of the wicked, simply considered, but because of the glory of God's justice displayed therein, and of his grace and mercy to them. They rejoice in the Lord, because of what he is unto them, and because of what he has done for them; because of his righteousness they are clothed with, from whence they are denominated righteous ones; and because of the salvation he has wrought out for them; and they are the more affected with it when they see the calamities, woes, and destruction of wicked men; See Gill on Psa 32:11; and shall trust in him; who is known by his judgments he executes on the wicked; and the more he is known, be it in what way it will, the more is he trusted in, Psa 9:10. The Targum paraphrases it, "and shall trust in his Word;'' either in his word of promise, or rather in his essential Word, Christ; and all the upright in heart shall glory; not in men, nor in themselves, nor in any creature, or creature enjoyments; nor in their wisdom, strength, riches, nor righteousness; but in Christ, in his wisdom, righteousness, and strength; in whom all the seed of Israel are justified and glory; and in what he is to them, and has done for them; of the upright in heart; see Gill on Psa 32:11. Next: Psalms Chapter 65

"The just man shall rejoice in the Lord" [Psalm 64:10]. Now the just man is not sad. For sad were the disciples at the Lord's being crucified; overcome with sadness, sorrowing they departed, they thought they had lost hope. He rose again, even when appearing to them He found them sad. He held the eyes of two men that walked in the way, so that by them he was not known, and He found them groaning and sighing, and He held them until He had expounded the Scriptures, and by the same Scriptures had shown that so it ought to have been done as it was done. For He showed in the Scriptures, how after the third day it behooved the Lord to rise again. [Luke 24:46] And how on the third day would He have risen again, if from the Cross He had come down?...Therefore let us all rejoice in the Lord, let us all after the faith be One Just Man, and let us all in one Body hold One Head, and let us rejoice in the Lord, not in ourselves: because our Good is not ourselves to ourselves, but He that has made us. Himself is our good to make us glad. And let no one rejoice in himself, no one rely on himself, no one despair of himself: let no one rely on any man, whom he ought to bring in to be the partner of his own hope, not the giver of the hope.

“The just person will take delight in the Lord and hope in him, and all the upright of heart shall be praised.” We have certainly sung this with voice and heart. Christian consciences and tongues have spoken these words to God: The just one will take delight not in the world but in the Lord. “Light has dawned for the just,” it says somewhere else, “and delight for the upright of heart.” You may ask where delight is to be found. Here you have it: “The just one will take delight in the Lord.” And somewhere else: “Delight in the Lord, and he will give you the aims of your heart.” What are we being shown? What is being granted us? What are we being told? To take delight in the Lord. But can you take delight in what you do not see? Or perhaps we do see the Lord? We have that safely promised us; but now “we walk by faith, as long as we are in the body we are away from the Lord.” By faith, not by sight. When will it be by sight? When another thing John says is fulfilled: “Beloved, we are children of God, and it has not yet appeared what we shall be. But we know that when he appears we shall be like him, because we shall see him as he is.” Then there will be great and perfect delight, then joy will be full, when it is no longer hope suckling us with milk but the real thing providing us with solid food.

A prayer for deliverance from cunning and malicious enemies, with a confident view of their overthrow, which will honor God and give joy to the righteous. (Psa 64:1-10) preserve . . . fear--as well as the danger producing it.