Psalmen 39:13 Kommentar

David seems to have been in a great strait when he penned this psalm, and, upon some account or other, very uneasy; for it is with some difficulty that he conquers his passion, and composes his spirit himself to take that good counsel which he had given to others (37) to rest in the Lord, and wait patiently for him, without fretting; for it is easier to give the good advice than to give the good example of quietness under affliction. What was the particular trouble which gave occasion for the conflict David was now in does not appear. Perhaps it was the death of some dear friend or relation that was the trial of his patience, and that suggested to him these meditations of morality; and at the same time, it should seem too, he himself was weak and ill, and under some prevailing distemper. His enemies likewise were seeking advantages against him, and watched for his halting, that they might have something to reproach him for. Thus aggrieved, I. He relates the struggle that was in his breast between grace and corruption, between passion and patience (Psa 39:1-3). II. He meditates upon the doctrine of man's frailty and mortality, and prays to God to instruct him in it (Psa 39:4-6). III. He applies to God for the pardon of his sons, the removal of his afflictions, and the lengthening out of his life till he was ready for death (Psa 39:7-13). This is a funeral psalm, and very proper for the occasion; in singing it we should get our hearts duly affected with the brevity, uncertainty, and calamitous state of human life; and those on whose comforts God has, by death, made breaches, will find this psalm of great use to them, in order to their obtaining what we ought much to aim at under such an affliction, which is to get it sanctified to us for our spiritual benefit and to get our hearts reconciled to the holy will of God in it To the chief musician, even to Jeduthun. A psalm of David.

INTRODUCTION TO PSALM 39 To the chief Musician, even to Jeduthun, a Psalm of David. Some take Jeduthun to be the name of a musical instrument, as Jarchi, on which, and others the first word of a song, to the tune of which, this psalm was sung, as Aben Ezra; though it seems best, with Kimchi and others, to understand it as the name of the chief musician, to whom this psalm was sent to be made use of in public service; since Jeduthun was, with his sons, appointed by David to prophesy with harps and psalteries, and to give praise and thanks unto the Lord, Ch1 16:41; he is the same with Ethan (s). The occasion of it is thought, by some, to be the rebellion of his son Absalom; so Theodoret thinks it was written when he fled from Absalom, and was cursed by Shimei; or rather it may be some sore affliction, which lay upon David for the chastisement of him; see Psa 39:9; and the argument of the psalm seems to be much the same with that of the preceding one, as Kimchi observes. (s) Vid. Hiller. Onomastic. Sacr. p. 513, 805.

O spare me,.... Or "look from me" (f); turn away thy fierce countenance from me; or "cease from me (g), and let me alone"; as in Job 10:20; from whence the words seem to be taken, by what follows: that I may recover strength; both corporeal and spiritual: before I go hence; out of this world by death: and be no more; that is, among men in the land of the living; not but that he believed he should exist after death, and should be somewhere, even in heaven, though he should return no more to the place where he was; see Job 10:20, when a man is born, he comes into the world; when he dies, he goes out of it; a phrase frequently used for death in Scripture; so the ancient Heathens called death "abitio", a going away (h). (f) "respice aliorsum a me", Gejerus; "averte visum a me", Michaelis. (g) "Desine a me", Pagninus; "desiste a me", Junius & Tremellius, Piscator, Cocceius; "cessa a me", Vatablus. (h) Fest. Pomp. apud Schindler. Lexic. col. 440. Next: Psalms Chapter 40

Forgive me, so that I need no longer be a pilgrim and a wayfarer. Forgive me so that I may be called home from exile. If you forgive me, before I go from this place, I shall no longer be an exile and a pilgrim. Once you will have forgiven me, I will no longer be in foreign parts. I shall be a fellow citizen of your saints; I shall be with my ancestors, who were pilgrims before me and are now truly citizens. I shall be a member of God’s household. I shall not dread punishment but shall merit grace through our Lord Jesus; with whom, Lord God, be praise to you, and honor and glory forever; now and always and for ages of ages. Amen.

Grant me a little time that I may repent for my sins, for in hell no one has the power to confess his sins.

"Grant me some remission, that I may be refreshed before I go hence" [Psalm 39:13]. Consider well, Idithun, consider what knots those are which you would have "loosed" unto you, that you might be "refreshed before you go hence." For you have certain fever-heats from which you would fain be refreshed, and you say, "that I may be refreshed," and "grant me a remission." What should He remit, or loosen unto you, save that difficulty under which, and in consequence of which, you say, "Forgive us our debts. Grant me a remission before I go hence, and be no more." Set me free from my sins, "before I go hence," that I may not go hence with my sins. Remit them unto me, that I may be set at rest in my conscience, that it may be disburthened of its feverish anxiety, the anxiety with which "I am sorry for my sin. Grant me a remission, that I may be refreshed" (before everything else), "before I go hence, and be no more." For if you grant me not a "remission, that I may be refreshed," I shall "go and be no more." "Before I go" there, where if I go, I shall thenceforth "be no more. Grant me a remission, that I may be refreshed." A question has suggested itself, how he will be no more....What is meant then by "shall be no more," unless Idithun is alluding to what is true "being," and what is not true "being." For he was beholding with the mind, with which he could do so, with the "mind's eye," by which he was able to behold it, that end, which he had desired to have shown unto him, saying, "Lord, make me to know mine end." He was beholding "the number of his days, which truly is;" and he observed that all that is below, in comparison of that true being, has no true being. For those things are permanent; these are subject to change; mortal, and frail, and the eternal suffering, though full of corruption, is for this very reason not to be ended, that it may ever be being ended without end. He alluded therefore to that realm of bliss, to the happy country, to the happy home, where the Saints are partakers of eternal Life, and of Truth unchangeable; and he feared to "go" where that is not, where there is no true being; longing to be there, where "Being" in the highest sense is! It is on account of this contrast then, while standing midway between them, he says, "Grant me a remission, that I may be refreshed before I go hence and be no more." For if Thou "grantest me not a remission" of my sins, I shall go from You unto all eternity! And from whom shall I go to all eternity? From Him who said, I Am HE that Am: from Him who said, "Say unto the children of Israel, I Am has sent me unto you." [Exodus 3:14] He then who goes from Him, in the contrary direction, goes to non-existence....

"Forgive me." Here he asks for the hastening of his being heard; as if to say: let what I ask be done quickly. And first he sets forth the effect of the petition; second he determines the time. Hence he says, "Forgive me," namely my sins, because (Ps. 32), "Blessed are they whose iniquities are forgiven and whose sins are covered." And this so that here I may "be refreshed," namely from sin, or from the punishment that the evil one intends. Wis. 4: "But the just man, if he be taken by death, shall be in refreshment." And do this, namely forgive me, "before I depart," that is, before I withdraw from this world, because there is no remission there. Job 10: "Before I go, and return no more, to the land of darkness," etc. "And I shall be no more." This can be understood in two ways. In one way thus: forgive, etc., because after I have departed, I shall no longer be in a state where sins can be forgiven. Job 7: "My eye shall not return to see good things," namely present things. In another way thus: forgive, etc., because if I depart from this world unless you have forgiven my sins, I shall no longer be in a good state of being. Job 18: "Let his companions dwell in his tabernacle, who are not."

To Jeduthun (Ch1 16:41-42), one of the chief singers. His name mentioned, perhaps, as a special honor. Under depressing views of his frailty and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the expression of his feelings, till, led to regard his case aright, he prays for a proper view of his condition and for the divine compassion. (Psa 39:1-13) I said--or, "resolved." will take heed--watch. ways--conduct, of which the use of the tongue is a part (Jam 1:26). bridle--literally, "muzzle for my mouth" (compare Deu 25:4). while . . . before me--in beholding their prosperity (Psa 37:10, Psa 37:36).