Psalm 39:12 Ulasan

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.

Hear my prayer, O Lord,.... Which was, that he would remove the affliction from him that lay so hard and heavy upon him; and give ear unto my cry; which shows the distress he was in, and the vehemency with which he put up his petition to the Lord; hold not thy peace at my tears; which were shed in great plenty, through the violence of the affliction, and in his fervent prayers to God; see Heb 5:7; for I am a stranger with thee; not to God, to Christ, to the Spirit, to the saints, to himself, and the plague of his own heart, or to the devices of Satan; but in the world, and to the men of it; being unknown to them, and behaving as a stranger among them; all which was known to God, and may be the meaning of the phrase "with thee"; or reference may be had to the land of Canaan, in which David dwelt, and which was the Lord's, and in which the Israelites dwelt as strangers and sojourners with him, Lev 25:23; as it follows here; and a sojourner, as all my fathers were; meaning Abraham, Isaac, and Jacob, and their posterity; see Gen 23:4; as are all the people of God in this world: this is not their native place; they belong to another and better country; their citizenship is in heaven; their Father's house is there, and there is their inheritance, which they have a right unto, and a meetness for: they have no settlement here; nor is their rest and satisfaction in the things of this world: they reckon themselves, while here, as not at home, but in a foreign land; and this the psalmist mentions, to engage the Lord to regard his prayers, since he has so often expressed a concern for the strangers and sojourners in the land of Israel.

What the psalmist means is: As long as I am in this body, I am unhappy. Who of us could say that? If we are octogenarians, we are afraid to die; if we are centenarians and sick besides, still we cling to life and beg for respite. Why do we do that? Because sin gnaws at our conscience. We know that if we leave our body, we are going not to Christ but to hell. On the contrary, what does the apostle say? “I desire to depart and to be with Christ.” Give me freedom from anxiety, for after death I am going to be with Christ; even now I long to die. So our psalmist, because he is one who loves the Lord, cries: Unhappy man that I am, because my sojourn is prolonged!

"Hear my prayer, O Lord" [Psalm 39:12]. Whereof shall I rejoice? Whereof should I groan? I rejoice on account of what is past, I groan longing for these which are not yet come. "Hear my prayer, and give ear unto my cry. Hold not Your peace at my tears." For do I now no longer weep, because I have already "passed by," have "left behind" so great things as these? "Do I not weep much the more?" For, "He that increases knowledge, increases sorrow." [Ecclesiastes 1:18] The more I long for what is not here, do I not so much the more groan for it until it comes? Do I not so much the more weep until it comes?...

"Hear my prayer, O Lord, and my supplication," etc. Here he asks that his petition be admitted, where he asks to be heard. And he sets forth three things that make a petition acceptable to God. The first is the elevation of the mind to God, and this is prayer, which is the ascent of the mind to God; hence he says, "Hear my prayer, O Lord." Ps. 69: "But I direct my prayer to you, O Lord." The second is the continuance of asking, and this when he says, "and my supplication." Jas. 5: "The continual prayer of a just man avails much." The third is the abundance of tears, and he shows this when he says, "Give ear to my tears." "Be not silent." Here is set forth a sign of being heard; hence he asks that God not be silent. Now God is sometimes said to be silent with regard to the wicked, when he does not punish them, as is said in Is. 42: "I have been silent, I have always kept still, I have been patient," etc. "Be not silent," that is, do not refrain from punishment. Likewise sometimes he is silent by not consoling the good; and thus he says, "Be not silent" to my soul, but "say to my soul: I am your salvation," Ps. 35. And God does this in this life when he says to the sinner: "Your sins are forgiven you," Lk. 5. And also in the future, when he will say, "Come, blessed of my Father," etc., Mt. 25. Jerome has: "Do not be deaf to my tears," and this is connected with the preceding. "For I am a stranger with you." Here he assigns the reason for his petition; as if to say: God commanded this, Ex. 22, namely that strangers should be heard. And because I am a stranger, it is just that you hear me. I have left the world and have fled to you, and I am with you as a stranger, because in this world I do not have a lasting dwelling, but I am as a pilgrim tending elsewhere, namely to the homeland of eternal life, "as all my fathers were." For many are strangers in this world, not having affection for worldly things. "As all my fathers," namely the saints who were pilgrims, as the Apostle says, 2 Cor. 5: "Having food and wherewith to be covered, with these let us be content," 1 Tim. 6.

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).

Consonant with the tenor of the Psalm, he prays for God's compassionate regard to him as a stranger here; and that, as such was the condition of his fathers, so, like them, he may be cheered instead of being bound under wrath and chastened in displeasure. Next: Psalms Chapter 40

(Heb.: 39:13-14) Finally, the poet renews the prayer for an alleviation of his sufferings, basing it upon the shortness of the earthly pilgrimage. The urgent שׁמעה is here fuller toned, being שׁמעה. (Note: So Heidenheim and Baer, following Abulwald, Efodi, and Mose ha-Nakdan. The Masoretic observation לית קמץ חטף, "only here with Kametzchateph," is found appended in codices. This Chatephkametz is euphonic, as in לקחה, Gen 2:23, and in many other instances that are obliterated in our editions, vid., Abulwald, חרקמה ס, p. 198, where even מטּהרו = מטּהרו, Psa 89:45, is cited among these examples (Ges. 10, 2 rem.).) Side by side with the language of prayer, tears even appear here as prayer that is intelligible to God; for when the gates of prayer seem to be closed, the gates of tears still remain unclosed (שׁערי דמעות לא ננעלו), B. Berachoth 32b. As a reason for his being heard, David appeals to the instability and finite character of this earthly life in language which we also hear from his own lips in Ch1 29:15. גּר is the stranger who travels about and sojourns as a guest in a country that is not his native land; תּושׁב is a sojourner, or one enjoying the protection of the laws, who, without possessing any hereditary title, has settled down there, and to whom a settlement is allotted by sufferance. The earth is God's; that which may be said of the Holy Land (Lev 25:23) may be said of the whole earth; man has no right upon it, he only remains there so long as God permits him. כּכל־אבותי glances back even to the patriarchs (Gen 47:9, cf. Psa 23:4). Israel is, it is true, at the present time in possession of a fixed dwelling-place, but only as the gift of his God, and for each individual it is only during his life, which is but a handbreadth long. May Jahve, then - so David prays - turn away His look of wrath from him, in order that he may shine forth, become cheerful or clear up, before he goes hence and it is too late. השׁע is imper. apoc. Hiph. for השׁעה (in the signification of Kal), and ought, according to the form הרב, properly to be השׁע; it is, however, pointed just like the imper. Hiph. of שׁעע in Isa 6:10, without any necessity for explaining it as meaning obline (oculos tuos) = connive (Abulwald), which would be an expression unworthy of God. It is on the contrary to be rendered: look away from me; on which compare Job 7:19; Job 14:6; on אבליגה cf. ib. Job 10:20; Job 9:27; on אלך בּטרם, ib.Job 10:21; on ואיננּי, ib. Job 7:8, Job 7:21. The close of the Psalm, consequently, is re-echoed in many ways in the Book of Job The Book of Job is occupied with the same riddle as that with which this Psalm is occupied. But in the solution of it, it advances a step further. David does not know how to disassociate in his mind sin and suffering, and wrath and suffering. The Book of Job, on the contrary, thinks of suffering and love together; and in the truth that suffering also, even though it be unto death, must serve the highest interests of those who love God, it possesses a satisfactory solution.