Псалми 13:3 Коментар

This psalm is the deserted soul's case and cure. Whether it was penned upon any particular occasion does not appear, but in general, I. David sadly complains that God had long withdrawn from him and delayed to relieve him (Psa 13:1, Psa 13:2). II. He earnestly prays to God to consider his case and comfort him (Psa 13:3, Psa 13:4). III. He assures himself of an answer of peace, and therefore concludes the psalm with joy and triumph, because he concludes his deliverance to be as good as wrought (Psa 13:5, Psa 13:6). To the chief musician. A psalm of David.

INTRODUCTION TO PSALM 13 To the chief Musician, a Psalm of David. According to Theodoret this psalm was written by David, not when he fled from Saul, but from Absalom; and gives this reason for it, what happened to him from Saul was before his sin, and therefore he could speak with great boldness; but what befell him from Absalom was after it, and therefore mourning and groans were mixed with his words.

Consider and hear me, O Lord my God,.... The psalmist amidst all his distresses rightly applies to God by prayer, claims his interest in him as his covenant God, which still continued notwithstanding all his darkness, desertions, and afflictions; and entreats him to "consider" his affliction and trouble, and deliver him out of it; to consider his enemies, how many and mighty they were; and his own weakness his frame, that he was but dust, and unable to stand against them: or to "look" (u) upon his affliction, and upon him under it, with an eye of pity and compassion; to have respect to him and to his prayers, and to turn unto him, and lift up the light of his countenance upon him: and so this petition is opposed to the complaint in Psa 13:1; and he further requests that he would "hear" him; that is, so as to answer him, and that immediately, and thereby show that he had not forgotten him, but was mindful of him, of his love to him, and covenant with him; lighten mine eyes: meaning either the eyes of his body, which might be dim and dull through a failure of the animal spirits, by reason of inward grief, outward afflictions, or for want of bodily food; which when obtained refreshes nature, cheers the animal spirits, enlightens or gives a briskness to the eyes; see Sa1 14:27; or else the eyes of his understanding, Eph 1:18; that he might behold wondrous things in the law of God, know the things which were freely given to him of God, see more clearly his interest in him, and in the covenant of his grace, and have his soul refreshed and comforted with the light of God's countenance; and he be better able to discern his enemies, and guard against them; and be directed to take the best method to be delivered and secured from them. The people of God are sometimes in the dark, and see no light; especially when benighted, and in sleepy frames; and it is God's work to enlighten and quicken them; lest I sleep the sleep of death; a natural death (w), which is comparable to sleep, and often expressed by it; and which sense agrees with lightening the eyes of his body, as before explained; or rather the sense is, lift up the light of thy countenance, revive thy work in the midst of the years; let me see thy goodness in the land of the living, that I may not faint and sink and die away. Or it may be an eternal death is designed; for though true believers shall never die this death, yet they may be in such circumstances, as through unbelief to fear they shall. The Targum paraphrases the word thus; "enlighten mine eyes in thy law, lest I sin, and sleep with those who are guilty of death.'' (u) "intuere", Junius & Tremellius, Piscator; "aspice", Pagninus, Montanus, Cocceius. (w) , Homer. Iliad. 11. v. 241. "ferreus somnus", Virgil. Aeneid. 10. v. 745, & 12. v. 309.

Is God a light to enlighten the eyes of the body or the eyes of the intellect? The prophet says of the latter, “Enlighten my eyes lest I sleep in death.” I think it is clear to everyone that we would not say that God performs the work of the sun and assigns to another the task of enlightening the eyes of those who will not sleep in death. God, therefore, enlightens the mind of those whom he judges to be worthy of personal enlightenment. But if God illuminates the mind according to the statement “The Lord is my light,” then we must assume that he is apprehended by the intellect and is invisible and incorporeal, because he is the light of the mind.

The face of God, full of light, is a certain power looking to confer gifts, by which each partaker will be enlightened, as if they were enjoying the rays of the sun. But if one has turned away, his spirit lives in the shadows without light; because the eyes within, namely, the thoughts of the mind, can see nothing. When one persists in sin, more and more shadows come, because deep within him the face of God remains turned away.

If you are blind and unenlightened, lighten your eyes that you sleep not in death. In God’s Light see light, and in the Spirit of God be enlightened by the Son, that threefold and undivided Light.

Just as when God defends us and stands by us, everything damaging is removed from us, so when he keeps his distance and forgets us, our soul is cut in two, our heart plunged in sorrow, those who do harm fall on us and life becomes craggy and precipitous. Now, this is allowed to happen for our advantage, so that through the whole of it those more indifferent people may be goaded into becoming more zealous and return to the condition from which they fell. “Your falling away will instruct you, after all,” Scripture says, “and your wickedness censure you.” And so even abandonment by God is a form of providence. You see, when the one who exercises providence and care is slighted, he ignores and abandons us to some extent so that at that point indifference may be expelled and the negligent may turn more zealous.

"Look on me, and hear me, O Lord my God" [Psalm 13:3]. "Look on me," refers to what was said, "How long" dost "Thou turn away Your face from me." "Hear," refers to what was said, "How long will You forget me to the end? Lighten my eyes, that I sleep not in death." The eyes of the heart must be understood, that they be not closed by the pleasurable eclipse of sin.

The right sight of the eyes hidden within is to be able to see plainly and subtly, insofar as is allowed, whatever considerations there may be concerning the words of God. “For we see through a mirror in an obscure manner and we know in part,” but “he who discloses the recesses of the darkness” sends the light of truth to those who wish to gain a knowledge concerning him rightly. It is necessary therefore that we prostrate ourselves before God saying, “Give light to my eyes that I may not sleep in death,” for to slip away from the rightness of holy doctrines would be nothing else except to sleep in death, and we depart from this rightness when we do not follow the divinely inspired Scriptures.

Since the misfortunes and the tribulations render the sun, which is a source of pleasure to everyone, dim and faint to me, he is saying, free me from the misfortune so that I may see good things as they naturally are and not as the tribulations represent them.

By night I am overwhelmed by my problems, in the grip of discouragement like a kind of sleep. But if the light of your assistance shines, it will disperse the darkness of trouble and put an end to the sleep of discouragement. If, however, you delay your help, I am afraid the sleep will turn into death, as the distress becomes stronger than my resolve.

The eyes of the heart … sleep in death when they are closed by the pleasure of the flesh and the light of faith is buried. This is the sort of sleep in which the enemy rejoices.

The second part of this Psalm sets forth the prayer or petition. And first the petition is set forth corresponding to God's seeming indifference. Second, to his own weakness, at "enlighten my eyes," etc. Third, to the prosperity of his enemies, at "lest my enemy say," etc. First he speaks of God's seeming indifference through forgetfulness and turning away. As if to say: "look upon me," that is, turn toward me, you who turn away when you have forgotten. "Now hear me." Is. 64: "Look upon us; we are all your people." Second, the petition corresponding to his own weakness is set forth. One petition arises from the many counsels, and another from his sorrows. And so, because I do not have counsels from myself, "enlighten my eyes, lest I sleep in death," that is, teach me. Likewise, Lk. 1: "To enlighten those who sit in darkness," etc. This fits literally with David fleeing from the face of Saul, whom he often had to take care to avoid, lest at some point he fall into his hands and be killed. Similarly, as long as a man is careful to resist sin, he does not fall into death; but when he sleeps, he is slain. Thus, 2 Sam.: when Ishbosheth was sleeping and the maidservant was cleaning wheat, he was killed. Eph. 5: "Rise, you who sleep."

On title, see Introduction. The Psalmist, mourning God's absence and the triumph of his enemies, prays for relief before he is totally destroyed, and is encouraged to hope his trust will not be in vain. (Psa 13:1-6) The forms of expression and figure here used are frequent (compare Psa 9:12, Psa 9:18; Psa 10:11-12). How long . . . for ever--Shall it be for ever?

lighten mine eyes--dim with weakness, denoting approaching death (compare Sa1 14:27-29; Psa 6:7; Psa 38:10).

(Heb.: 13:4-5) In contrast to God's seeming to have forgotten him and to wish neither to see nor know anything of his need, he prays: הבּיטה (cf. Isa 63:15). In contrast to his being in perplexity what course to take and unable to help himself, he prays: ענני, answer me, who cry for help, viz., by the fulfilment of my prayer as a real, actual answer. In contrast to the triumphing of his foe: האירה עיני, in order that the triumph of his enemy may not be made complete by his dying. To lighten the eyes that are dimmed with sorrow and ready to break, is equivalent to, to impart new life (Ezr 9:8), which is reflected in the fresh clear brightness of the eye (Sa1 14:27, Sa1 14:29). The lightening light, to which האיר points, is the light of love beaming from the divine countenance, Psa 31:17. Light, love, and life are closely allied notions in the Scriptures. He, upon whom God looks down in love, continues in life, new powers of life are imparted to him, it is not his lot to sleep the death, i.e., the sleep of death, Jer 51:39, Jer 51:57, cf. Psa 76:6. המּות is the accusative of effect or sequence: to sleep so that the sleep becomes death (lxx εἰς θάνατον), Ew. 281, e. Such is the light of life for which he prays, in order that his foe may not be able at last to say יכלתּיו (with accusative object, as in Jer 38:5) = יכלתּי לו, Psa 129:2, Gen 32:26, I am able for him, a match for him, I am superior to him, have gained the mastery over him. כּי, on account of the future which follows, had better be taken as temporal (quum) than as expressing the reason (quod), cf. בּמוט רגלי, Psa 38:17.