สดุดี 13:5 วิจารณ์

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it was penned upon any particular occasion does not appear, but in general, I. David sadly complains that God had long withdrawn from him and delayed to relieve him (Psa 13:1, Psa 13:2).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.

But I have trusted in thy mercy,.... The faith, hope, and comfort of the psalmist grew and increased by prayer; from complaining he goes to praying, from praying to believing; he trusted not in himself, not in his own heart, nor in his own righteousness and merits, but in the mercy of God; and not in the bare absolute mercy of God, but in the grace and goodness of God, as the word (x) here used signifies, as it is displayed in the plenteous redemption which is by Christ; which is a sufficient ground of faith and hope; see Psa 130:7; my heart shall rejoice in thy salvation; which God is the contriver, author, and giver of, and in which the glory of his perfections is so greatly displayed: and a true believer rejoices more on account that God is glorified by it than because of his own interest in it; and this joy is an inward one, it is joy in the heart, and is real and unfeigned, and is what continues, and will be felt and expressed both here and hereafter. (x) "in bonitate tua", Vatablus; "in benignitate tua", Junius & Tremellius, Piscator; "in benignissima voluntate tua", Gejerus.

Do you see a hope-filled soul? He asked, and before receiving he gives thanks as though having received, sings praise to God and achieves all that had been anticipated.

"But I have hoped in Your mercy" [Psalm 13:5]. Because this very thing, that a man be not moved, and that he abide fixed in the Lord, he should not attribute to self: lest when he glories that he has not been moved, he be moved by this very pride.

It is clear also from this that he uttered this psalm after the sin: he relies not on his righteousness but on mercy and says it is in this that he trusts.

The love of God is a spring shower of virtues under which a blessed desire begins to bud and holy action bears fruit. This love is patient under adversities in this life, temperate in prosperity, powerful in its humility, joyful in affliction, benevolent toward enemies, and overcomes the wicked by its goodness. From this source, even heavenly creatures are constantly ignited by God’s love as a restoring flame, a growing desire for salvation. To summarize all of this with a phrase from the Apostle: “God himself is love.”

Here the hearing of his prayer is signified, and concerning this he does three things. First he sets forth the hope of being heard. Second, the joy over being heard, at "and my heart shall rejoice." Third, he gives thanks, at "I will sing." He says therefore, "in your mercy I have hoped," not in the world. Lam. 3: "The mercies of the Lord are many, because we are not consumed." Not in my own power, because it is nothing against the Devil. Job 41: "There is no power on earth that can be compared to him." And he sets forth here three things by which a man is helped against the Devil: namely, through spiritual joy, through devout prayer, and through good works. On account of the first he says, "My heart shall rejoice in your salvation," not in temporal things or vanities, as sinners do, of whom Job 21 says: "They rejoice at the sound of the organ, and spend their days in prosperity, and in a moment they go down to Hell." Hos. 9: "Do not rejoice, O Israel; do not exult like the peoples." But "in your salvation," that is, in Christ, who came for this purpose, to save us. Mt. 1: "For He shall save," etc. And this joy arms a man against the Devil. Prov. 17: "A joyful mind makes for a flourishing age; a sorrowful spirit dries up the bones."

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?

Trust is followed by rejoicing in the deliverance which God effects, and, instead of his enemy, he can lift the song of triumph. Next: Psalms Chapter 14

(Heb.: 13:6) Three lines of joyous anticipation now follow the five of lament and four of prayer. By יאני he sets himself in opposition to his foes. The latter desire his death, but he trusts in the mercy of God, who will turn and terminate his affliction. בּטח בּ denotes faith as clinging fast to God, just as חסה בּ denotes it as confidence which hides itself in Him. The voluntative יגל pre-supposes the sure realisation of the hope. The perfect in Psa 13:6 is to be properly understood thus: the celebration follows the fact that inspires him to song. גּמל על to do good to any one, as in Psa 116:7; Psa 119:17, cf. the radically cognate (על) גּמר Psa 57:3. With the two iambics gamal‛alaj the song sinks to rest. In the storm-tossed soul of the suppliant all has now become calm. Though it rage without as much now as ever - peace reigns in the depth of his heart.