สดุดี 38:12 วิจารณ์

This is one of the penitential psalms; it is full of grief and complaint from the beginning to the end. David's sins and his afflictions are the cause of his grief and the matter of his complaints. It should seem he was now sick and in pain, which reminded him of his sins and helped to humble him for them; he was, at the same time, deserted by his friends and persecuted by his enemies; so that the psalm is calculated for the depth of distress and a complication of calamities. He complains, I. Of God's displeasure, and of his own sin which provoked God against him (Psa 38:1-5). II. Of his bodily sickness (Psa 38:6-10). III. Of the unkindness of his friends (Psa 38:11). IV. Of the injuries which his enemies did him, pleading his good conduct towards them, yet confessing his sins against God (Psa 38:12-20). Lastly, he concludes the psalm with earnest prayers to God for his gracious presence and help (Psa 38:21, Psa 38:22). In singing this psalm we ought to be much affected with the malignity of sin; and, if we have not such troubles as are here described, we know not how soon we may have, and therefore must sing of them by way of preparation and we know that others have them, and therefore we must sing of the by way of sympathy. A psalm of David to bring to remembrance.

In these verses, I. David complains of the power and malice of his enemies, who, it should seem, not only took occasion from the weakness of his body and the trouble of his mind to insult over him, but took advantage thence to do him a mischief. He has a great deal to say against them, which he humbly offers as a reason why God should appear for him, as Psa 25:19, Consider my enemies. 1. "They are very spiteful and cruel: They seek my hurt; nay, they seek after my life," Psa 38:12. That life which was so precious in the sight of the Lord and all good men was aimed at, as if it had been forfeited, or a public nuisance. Such is the enmity of the serpent's seed against the seed of the woman; it would wound the head, though it can but reach the heel. It is the blood of the saints that is thirsted after. 2. "They are very subtle and politic. They lay snares, they imagine deceits, and herein they are restless and unwearied: they do it all the day long. They speak mischievous things one to another; every one has something or other to propose that may be a mischief to me." Mischief, covered and carried on by deceit, may well be called a snare. 3. "They are very insolent and abusive: When my foot slips, when I fall into any trouble, or when I make any mistake, misplace a word, or take a false step, they magnify themselves against me; they are pleased with it, and promise themselves that it will ruin my interest, and that if I slip I shall certainly fall and be undone." 4. "They are not only unjust, but very ungrateful: They hate me wrongfully, Psa 38:19. I never did them any ill turn, nor so much as bore them any ill-will, nor ever gave them any provocation; nay, they render evil for good, Psa 38:20. Many a kindness I have done them, for which I might have expected a return of kindness; but for my love they are my adversaries," Psa 109:4. Such a rooted enmity there is in the hearts of wicked men to goodness for its own sake that they hate it, even when they themselves have the benefit of it; they hate prayer even in those that pray for them, and hate peace even in those that would be at peace with them. Very ill-natured indeed those are whom no courtesy will oblige, but who are rather exasperated by it. 5. "They are very impious and devilish: They are my adversaries merely because I follow the thing that good is." They hated him, not only for his kindness to them, but for his devotion and obedience to God; they hated him because they hated God and all that bear his image. If we suffer ill for doing well, we must not think it strange; from the beginning it was so (Cain slew Abel, because his works were righteous); nor must we think it hard, because it will not be always so; for so much the greater will our reward be. 6. "They are many and mighty: They are lively; they are strong; they are multiplied, Psa 38:19. Lord, how are those increased that trouble me?" Psa 3:1. Holy David was weak and faint; his heart panted, and his strength failed; he was melancholy and of a sorrowful spirit, and persecuted by his friends; but at the same time his wicked enemies were strong and lively, and their number increased. Let us not therefore pretend to judge of men's characters by their outward condition; none knows love or hatred by all that is before him. It should seem that David in this, as in other complaints he makes of his enemies, has an eye to Christ, whose persecutors were such as are here described, perfectly lost to all honour and virtue. None hate Christianity but such as have first divested themselves of the first principles of humanity and broken through its most sacred bonds. II. He reflects, with comfort, upon his own peaceable and pious behaviour under all the injuries and indignities that were done him. It is then only that our enemies do us a real mischief when they provoke us to sin (Neh 6:13), when they prevail to put us out of the possession of our own souls, and drive us from God and our duty. If by divine grace we are enabled to prevent this mischief, we quench their fiery darts, and are saved from harm. If still we hold fast our integrity and our peace, who can hurt us? This David did here. 1. He kept his temper, and was not ruffled nor discomposed by any of the slights that were put upon him or the mischievous things that were said or done against him (Psa 38:13, Psa 38:14): "I, as a deaf man, heard not; I took no notice of the affronts put upon me, did not resent them, nor was put into disorder by them, much less did I meditate revenge, or study to return the injury." Note, The less notice we take of the unkindness and injuries that are done us the more we consult the quiet of our own minds. Being deaf, he was dumb, as a man in whose mouth there are no reproofs; he was as silent as if he had nothing to say for himself, for fear of putting himself into a heat and incensing his enemies yet more against him; he would not only not recriminate upon them, but not so much as vindicate himself, lest his necessary defence should be construed his offence. Though they sought after his life, and his silence might be taken for a confession of his guilt, yet he was as a dumb man that opens not his mouth. Note, When our enemies are most clamorous it is generally our prudence to be silent, or to say little, lest we make bad worse. David could not hope by his mildness to win upon his enemies, nor by his soft answers to turn away their wrath; for they were men of such base spirits that they rendered him evil for good; and yet he conducted himself thus meekly towards them, that he might prevent his own sin and might have the comfort of it in the reflection. Herein David was a type of Christ, who was as a sheep dumb before the shearer, and, when he was reviled, reviled not again; and both are examples to us not to render railing for railing. 2. He kept close to his God by faith and prayer, and so both supported himself under these injuries and silenced his own resentments of them. (1.) He trusted in God (Psa 38:15): "I was as a man that opens not his mouth, for in thee, O Lord! do I hope. I depend upon thee to plead my cause and clear my innocency, and, some way or other, to put my enemies to silence and shame." His lovers and friends, that should have owned him, and stood by him, and appeared as witnesses for him, withdrew from him, Psa 38:10. but God is a friend that will never fail us if we hope in him. "I was as a man that heareth not, for thou wilt hear. Why need I hear, and God hear too?" He careth for you (Pe1 5:7), and why need you care and God care too? "Thou wilt answer" (so some) "and therefore I will say nothing." Note, It is a good reason why we should bear reproach and calumny with silence and patience, because God is a witness to all the wrong that is done us, and, in due time, will be a witness for us and against those that do us wrong; therefore let us be silent, because, if we be, then we may expect that God will appear for us, for this is an evidence that we trust in him; but, if we undertake to manage for ourselves, we take God's work out of his hands and forfeit the benefit of his appearing for us. Our Lord Jesus, when he suffered, threatened not, because he committed himself to him that judges righteously (Pe1 2:23); and we shall lose nothing, at last, by doing so. Thou shalt answer, Lord, for me. (2.) He called upon God (Psa 38:16): For I said, Hear me (that is supplied); "I said so" (as Psa 38:15); "in thee do I hope, for thou wilt hear, lest they should rejoice over me. I comforted myself with that when I was apprehensive that they would overwhelm me." It is a great support to us, when men are false and unkind, that we have a God to go to whom we may be free with and who will be faithful to us. III. He here bewails his own follies and infirmities. 1. He was very sensible of the present workings of corruption in him, and that he was now ready to repine at the providence of God and to be put into a passion by the injuries men did him: I am ready to halt, Psa 38:17. This will best be explained by a reflection like this which the psalmist made upon himself in a similar case (Psa 73:2): My feet were almost gone, when I saw the prosperity of the wicked. So here: I was ready to halt, ready to say, I have cleansed my hands in vain. His sorrow was continual: All the day long have I been plagued. (Psa 73:13, Psa 73:14), and it was continually before him; he could not forbear poring upon it, and that made him almost ready to halt between religion and irreligion. The fear of this drove him to his God: "In thee do I hope, not only that thou wilt plead my cause, but that thou wilt prevent my falling into sin." Good men, by setting their sorrow continually before them, have been ready to halt, who, by setting God always before them, have kept their standing. 2. He remembered against himself his former transgressions, acknowledging that by them he had brought these troubles upon himself and forfeited the divine protection. Though before men he could justify himself, before God he will judge and condemn himself (Psa 38:18): "I will declare my iniquity, and not cover it; I will be sorry for my sin, and not make a light matter of it;" and this helped to make him silent under the rebukes of Providence and the reproaches of men. Note, If we be truly penitent for sin, that will make us patient under affliction, and particularly under unjust censures. Two things are required in repentance: - (1.) Confession of sin: "I will declare my iniquity; I will not only in general own myself a sinner, but I will make a particular acknowledgment of what I have done amiss." We must declare our sins before God freely and fully, and with their aggravating circumstances, that we may give glory to God and take shame to ourselves. (2.) Contrition for sin: I will be sorry for it. Sin will have sorrow; every true penitent grieves for the dishonour he has done to God and the wrong he has done to himself. "I will be in care or fear about my sin" (so some), "in fear lest it ruin me and in care to get it pardoned." IV. He concludes with very earnest prayers to God for his gracious presence with him and seasonable powerful succour in his distress (Psa 38:21, Psa 38:11): "Forsake me not, O Lord! though my friends forsake me, and though I deserve to be forsaken by thee. Be not far from me, as my unbelieving heart is ready to fear thou art." Nothing goes nearer to the heart of a good man in affliction than to be under the apprehension of God's deserting him in wrath; nor does any thing therefore come more feelingly from his heart than this prayer: "Lord, be not thou far from me; make haste for my help; for I am ready to perish, and in danger of being lost if relief do not come quickly." God gives us leave, not only to call upon him when we are in trouble, but to hasten him. He pleads, "Thou art my God, whom I serve, and on whom I depend to bear me out; and my salvation, who alone art able to save me, who hast engaged thyself by promise to save me, and from whom alone I expect salvation." Is any afflicted? let him thus pray, let him thus plead, let him thus hope, in singing this psalm.

INTRODUCTION TO PSALM 38 A Psalm of David, to bring to remembrance. This psalm was composed by David under some sore affliction, and when in great distress of mind by reason of sin, perhaps his sin with Bathsheba; and was written as a memorial of his sense of sin, of his great afflictions, and deliverance from them; and therefore is said to be "to bring to remembrance", or to refresh his memory with the said things. Kimchi and Ben Melech think the psalm was made for the sake of such as are in distress, to put them in mind and teach them how to pray. The Targum calls the psalm, "a good remembrance concerning Israel;'' and Jarchi says it was to remember the distress of Israel before the Lord, and that it is said with respect to all Israel; though others think the word "lehazcir" is the name of a psalm tune; and Aben Ezra was of opinion that it was the first word of some pleasant poem. The Septuagint version adds, "concerning the sabbath,'' as if it was wrote to put persons in mind of that day; whereas there is nothing in the whole psalm that has any such tendency.

But I, as a deaf man, heard not,.... He acted the part of a deaf man, and made as if he did not hear the mischievous things his enemies spoke; as Saul, when the sons of Belial spoke against him and despised him, Sa1 10:27; and as our Lord when his enemies accused him, Mat 27:12; and I was as a dumb man, that openeth not his mouth; made no reply to what they said, and did not render railing for railing; in which Christ was the antitype of him, Isa 53:7.

People who cling to evil thoughts do not stand for truth but for falsehood. They do not stand for righteousness but for iniquity, because their tongue learns to speak lies. They have done evil, never pausing so that they could repent. Persevering with delight in wicked actions, they run to them without even looking back. They even tread underfoot the commandment about neighbors, and instead of loving them, they plot evil against them. As the ancient saint testifies, “Those who plot evil against me have spoken lies and plan treachery all day long.”

My friends and neighbors have approached me and stood against me. And my neighbors stood from afar. And those who sought my soul were causing violence. And those who intended harm to me spoke emptiness and deceit all day long. But I, like a deaf man, did not hear, and like a mute man who does not open his mouth. And I became like a man who does not hear and who does not have reproaches in his mouth. I see those who cleverly argue these things. To me, especially in this verse of the Lord, the following opinion seems to be held: because in the temptations of the enemy, even his own household becomes an enemy to man. Therefore, holy David confesses this purely, sincerely, and sorrowfully. For true pain is the confession of the inner heart; when all things are enumerated by which the secret depths of the mind are stung with the most bitter affection, and are exacerbated by domestic bitterness. Therefore, the Prophet laments that he is attacked by friends and neighbors, who certainly should not attack him, but rather help him. This certainly aligns with the complaint of the holy Job (Job. XVI, 2 et seq.); because he himself argued with those three consoling kings of evil, who brought him greater struggles, when they had come to console him out of friendship: which we certainly must be cautious about. For consolation should be gentle, not harsh, which would alleviate pain, temper fervor, rather than stir up agitation. Certainly let medicine itself teach us the remedies which it is accustomed to apply to severe wounds, in order to alleviate the pain. And therefore, wounds are first warmed, then they are incised, so that the hardness itself does not cause offense, and the incision does not aggravate the wound. Therefore, it is fitting for us to take great care, so that when we come to console, we do not speak easily or cursorily. Job was silent for seven days, his friends were silent, and they would not have spoken if Job had not burst out in pain. For it must be considered where to begin, so that your consolation does not offend in the very speech. Even silence itself is medicine, and being quick in speech wounds more. Why are you surprised if he wounds another, when he often wounds himself; because from excessive talking sin cannot escape? For if a doctor waits for the time of healing, so that the aids of medicine may be deferred until the diseases have settled; lest the illness, still bitter and immature, as they say, may resist the remedies of treatment, and may not be able to feel the benefit; how much more, then, it is fitting for us to inquire that medical speech may proceed from us in a timely manner, which seems not to ignite grief, but to soothe? The force of sorrow presses upon the heart of a distraught woman who has lost her husband or children through premature death. Why are you hurrying when she cannot hear you unless her grief subsides? We have often seen arguments arise from attempts at consolation. You came to grieve, not to argue. The order of conversation itself must be sought; so that you do not commit a sin before God while longing to console a person; so that when someone says to you, "Listen to this, and to many other things that are of no benefit," you may answer, "Listen to those who console the afflicted"; so that you do not turn the sorrow of another into a contest of empty disputation; so that you do not approach when you ought to stay away; so that you do approach and your words are not harsher. Finally, let the holy Job teach you what is said about such things: "Sudden and severe afflictions came upon me; robbers came at me from all sides. My brothers have left me, and they know me less than strangers do. My friends have become heartless." (Job 19:12 et seq.) Here, therefore, is the natural sense of even the holy prophet David; to lament being attacked by friends and abandoned by those close to him. But even the mystical does not reject the emotions of devotion, as he said for the angels, who pretend to fear the Lord; that they may deliver them from the temptations which they could not bear. So how far are they who are attributed to assistance? But they do not separate themselves, but he who is pressed by temptations thinks that they are far away, whom he desires to be closer to himself; and he thinks that they are pretending when they await the time of their emperor's command, who instructed his athlete to compete longer in order to conquer more gloriously. And it seems that this is more fitting for those who follow; because when the angels of protection relax their vigilance, the enemies lie in wait, seeking to find something harmful in his soul. Therefore, greater power is granted to them to tempt him with more severe temptation, when the guilt of the soul is found to be more serious. Hence, you have that which is said in the book of the Kings of King Ahab to Elijah: "You have found me," he said, when the Prophet strongly reproved him and declared death upon him. And Elijah responded: I have found; because you have done evil in the sight of the Lord (3 Kings 21:20). Therefore, you see that it is not to be taken lightly or without harm for kings or priests to commit injustice against the prophets of God; if there are no more serious sins in which they should be accused: but where there are more serious sins, there it does not seem that priests should be spared; so that they may be corrected with just rebukes. Nevertheless, David says in this place that they seem to have found nothing; and therefore his enemies have spoken vanity, because they have not found anything to speak the truth about. Or certainly, even though I have sinned, I was purging my sins with the pain of repentance. In this matter, they spoke deceitfully with me: to confuse me with reproach and to turn me away from conversion. And see that he may have felt this more, they sought his evils: but when they wanted to accuse, they were prevented; because he had already revealed his own wounds, being his own accuser; and therefore the force of their accusation was nullified: but their words were in vain, which could no longer harm the one who had already confessed his guilt. Therefore, excluded from the envy of accusation, they employed deceit; so that they would rise up, he says, and insult me, in order to provoke me to some disturbance: but seeing their deceit, I feigned not to hear, like a deaf person. Consider the power of speech. He did not say that I pretended not to hear what they were saying: but he said I did not hear; and he excluded the voice of the speaker from the intention of his mind: nor did he open his mouth, like a mute. Blessed is he who can have such virtue, that when provoked, he does not become angry, and when disturbed, he does not seek revenge. The enemies do this in order to provoke anger: they curse so that we may curse; they accuse so that we may accuse in return; they insult so that they may incite us to reciprocal abuse. Hence Peter, in his letter, put it beautifully concerning the Lord Jesus: "When he was reviled, he did not revile in return; when he suffered, he did not threaten" (1 Peter 2:23). Therefore, desiring to shape the principles of his own life in the likeness and image of the Lord, the righteous man, accused, remains silent; he forgives when he is harmed; he conceals when provoked; and he does not open his mouth. He imitates Him who, like a lamb led to the slaughter, does not open his mouth; and even though he could have something to say in response, he chooses to remain silent rather than speak. For when the Lord Jesus was truly accused, he remained silent; and when he was struck, he did not strike back. Finally, when he was struck, he replied: If I have spoken evil, testify of the evil; but if I have spoken well, why do you strike me? See how, as if truly weak and as if unable to defend himself, he spoke with a kind of childish affection: so, therefore, if you have something with which to refute the accuser, it would be better for you to remain silent; lest you reveal your agitation through the cycle of refutation. For it is better to conceal an injury than, when you expose it, seek revenge. Blessed is the dumb man, who does not know how to speak ill, from whose mouth a crime does not come out. This is truly a blessed dumb man, who, when silent, speaks within himself. The Lord gives me the tongue of instruction, so that I may know when it is necessary for me to speak. These are the things that Zacharias spoke within himself, when he had become mute: and truly because speaking had not benefited him, in order not to speak, he became mute; and in order to speak, he was heard by Christ. Finally, he wrote that Christ heard her; and she received a voice, which Christ granted; and she received grace, which she did not have before; so that she could prophesy about him, in whose commands she did not believe before. Why am I talking about the Lord of all powers, when the woman Susanna, not troubled by the weakness of her gender, when she realized that she had been subjected to the danger of death, let out a cry? She was accused, and she remained silent: she was led to death, and she covered herself in silence, so as not to expose her modesty. However, she spoke within herself to God, who heard her more when she was silent: if she had wanted to speak, perhaps she would not have been heard. And therefore you who intended to make satisfaction for your sins to the Lord your God, purify yourself inwardly with a sincere heart and behold Him who can wash away sins. He assists you who thinks you should be accused. Finally, when David was cursed and his commander Abishai wanted to avenge the king's injury, David said to him: Let him curse, for the Lord has told him to see my humility and repay me with good for this curse (2 Samuel 16:12). Do you see, therefore, that by assisting those who revile you, you may obtain that the Lord hear you, and forgive your sin? For since you should be your own accuser, and heap up offenses, and offer yourself to punishment, how can you deny what is objected against you? Repentance seeks patience, and patience mitigates great offenses. How can you be angry with others, when you yourself are guilty in your conscience? How can you be disturbed, when you should be pitiable? He who is accused, and (what is more) by himself, ought to heal his wounds, not wound another. No one heals themselves by injuring another. Doctor, heal yourself. If a doctor, how much more should they first heal themselves! You confess your sin and declare yourself a doctor for others: although what you twist is true, it is not the right time; for to the sinner God said: Why do you recount my injustices (Ps. XLIX, 16)? You usurp for yourself to argue about the Law, when you yourself have acted against the Law (Exod. XXIII, 1). Why do you waste time with tears? Why do you listen to or speak empty words when it is written: Do not receive empty hearing; when you read in the Gospel (Matthew 12:36) that judgment must be undergone for every idle word? Even if someone else speaks, be silent; even if someone else is insulted, close your ear.

"They also that sought after my soul were preparing violence against me" [Psalm 38:12]. It is now plain who "sought after His soul;" viz. those who had not His soul, in that they were not in His Body. They who were "seeking after His soul," were far removed from His soul; but they were "seeking it" to destroy it. For His soul may be "sought after" in a right way also. For in another passage He finds fault with some persons, saying, "There is no man to care for My soul." He finds fault with some for not seeking after His soul; and again, with others for seeking after it. Who is he that seeks after His soul in the right way? He who imitates His sufferings. Who are they that sought after His soul in the wrong way? Even those who "prepared violence against Him," and crucified Him.

"And they used violence, who sought my life." And he was not only afflicted by friends in this way, but also by enemies. Now there is a twofold kind of enemies. Some are mortal enemies and kill. Others are not mortal, because they do not seek to kill; and he speaks here of both. Of the first he says, "They used violence, who sought my life," that is, who sought to kill me. This is said literally of Christ, whom the Jews sought to kill; hence, "they used violence," that is, they inflicted force. Prov. 22: "Do not inflict violence upon the poor, because he is poor." Jerome has, "so as to use violence." Or, "they sought," namely the demons, or friends, who wanted to lead me into evil after I was converted to God, and they used violence against me. Of the second he says, "And those who sought evils against me spoke vanities," that is, they said falsehood against me. So it happened with the Jews against Christ, who, speaking falsehood, said, Lk. 23: "We found this man subverting our nation and forbidding tribute to be paid to Caesar." Likewise, "they meditated deceits all day long," to catch him in his speech, Mt. 22. Likewise, this happens to every penitent, because, as Origen says, a penitent confesses his sin, and if necessary performs public penance, and he is mocked by others who persevere in sin. Job 12: "The simplicity of the just man is mocked," and they say many vain and false things against him. Ps. 11: "They have spoken vain things, each one." And they also lay traps, if they find something by which to confound him. Prov. 24: "Do not lie in wait and do not seek wickedness in the house of the just."

To bring to remembrance, or, remind God of His mercy and himself of his sin. Appealing to God for relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confession he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for divine comfort and help. (Psa. 38:1-22) He deprecates deserved punishment, which is described (Psa 6:1), under the figure of bodily disease [Psa 38:3].

seek after my life-- (Sa1 20:1; Sa1 22:23).