สดุดี 55:2 วิจารณ์

It is the conjecture of many expositors that David penned this psalm upon occasion of Absalom's rebellion, and that the particular enemy he here speaks of, that dealt treacherously with him, was Ahithophel; and some will therefore make David's troubles here typical of Christ's sufferings, and Ahithophel's treachery a figure of Judas's, because they both hanged themselves. But there is nothing in it particularly applied to Christ in the New Testament. David was in great distress when he penned this psalm. I. He prays that God would manifest his favour to him, and pleads his own sorrow and fear (Psa 55:1-8). II. He prays that God would manifest his displeasure against his enemies, and pleads their great wickedness and treachery (Psa 55:9-15 and again Psa 55:20, Psa 55:21). III. He assures himself that God would, in due time, appear for him against his enemies, comforts himself with the hopes of it, and encourages others to trust in God (Psa 55:16-19 and again Psa 55:22, Psa 55:23). In singing this psalm we may, if there be occasion, apply it to our own troubles; if not, we may sympathize with those to whose case it comes nearer, foreseeing that there will be, at last, indignation and wrath to the persecutors, salvation and joy to the persecuted. To the chief musician on Neginoth, Maschil. A psalm of David.

INTRODUCTION TO PSALM 55 To the chief Musician on Neginoth, Maschil A Psalm of David. The occasion of this psalm was either the persecution of Saul, or the conspiracy of Absalom. Some think it was written when David understood that the inhabitants of Keilah would deliver him into the hands of Saul, Sa1 23:12; and others when the Ziphites attempted a second time to do the same, Sa1 26:1; but since a single person is spoken of that magnified himself against him, Psa 55:12; and Ahithophel seems to be designed; it may be thought rather to be written on account of Absalom's rebellion, and Ahithophel's counsel against him; who is considered by many Christian interpreters as a type of Judas, the betrayer of our Lord; and, indeed, there are many things in this psalm, if not the whole, which may be truly applied to Christ, as will be seen in the following exposition of it.

Attend unto me, and hear me,.... So as to answer, and that immediately and directly, his case requiring present help; I mourn in my complaint; or "in my meditation" (p); solitary thoughts, and melancholy views of things. Saints have their complaints, on account of their sins and corruptions, their barrenness and unfruitfulness, and the decay of vital religion in them; and because of the low estate of Zion, the declining state of the interest of Christ, and the little success of his Gospel; and they mourn, in these complaints, over their own sins, and the sins of others, professors and profane, and under afflictions temporal and spiritual, both their own and the church's. Christ also, in the days of his flesh, had his complaints of the perverseness and faithlessness of the generation of men among whom he lived; of the frowardness, pride and contentions of his disciples; of the reproaches, insult, and injuries of his enemies; and of the dereliction of his God and Father; and he often mourned on account of one or other of these things, being a man of sorrows and acquainted with griefs; and make a noise; not only with sighs and groans, but in so loud a manner as to be called roaring; see Psa 22:1. (p) "in meditatione mea", Montanus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis; so Ainsworth.

"I have been made sad in my exercise, and have been troubled" [Psalm 55:2]. Where made sad, where troubled? "In my exercise," he says. Of evil men, whom he suffers, he has made mention, and the same suffering of evil men he has called his "exercise." Think ye not that without profit there are evil men in this world, and that no good God makes of them. Every evil man either on this account lives that he may be corrected, or on this account lives that through him a good man may be exercised. O that therefore they that do now exercise us would be converted, and together with us be exercised! Nevertheless, so long as they are such as to exercise, let us not hate them: because in that wherein any one of them is evil, whether unto the end he is to persevere, we know not; and ofttimes when to yourself you seem to have been hating an enemy, you have been hating a brother, and know not. The devil and his angels in the holy Scriptures have been manifested to us, that for fire everlasting they have been destined. Of them only must amendment be despaired of....Therefore since this rule of Love for you is fixed, that imitating the Father you should love an enemy: for, He says, "love your enemies:" [Luke 6:27] in this precept how would you be exercised, if you had no enemy to suffer? You see then that he profits you somewhat: and let God sparing evil men profit you, so that thou show mercy: because perchance thou too, if you are a good man, out of an evil man hast been made a good man: and if God spared not evil men, not even you would be found to return thanks. May He therefore spare others, that has spared you also. For it were not right, when you had passed through, to close up the way of godliness.

"Attend to me and hear me." Here is described the order by which God accepts prayer: namely, when he accepts the prayer or petition, because the petitioner is not accepted through the prayer, but the prayer of those to be accepted is accepted through the petition. Hence it is said in Gen. 4: "The Lord looked first to Abel and then to his offerings." "Attend to me," that is, accept me. Or "attend to my affliction." Exod. 3: "Seeing, I have seen the affliction of my people." "And hear me." Ps. (63): "Hear, O God, my prayer, when I make supplication."

"I was saddened." Here he explains the tribulations. And first he sets forth the cause of the tribulation. Second, its severity. Third, the remedy. The cause of the tribulation was the suffering he was enduring. This also applies to Christ: "My soul is sorrowful even unto death." This tribulation of Christ can be considered with respect to its fruit, its manner, and its motive. The fruit of the tribulation of the saints is the exercise for justice, as in military training. And therefore he says, "in my exercise," that is, in the tribulation which you send for the sake of training, "I was saddened." But against this, Prov. 12: "Nothing that befalls the just man will sadden him." It must be said that the just man is not saddened by the sorrow of this world, which brings death, but by the sorrow of repentance, which is according to God. Or it must be said that there is one kind of sorrow that is a passion, and this bodily imitates suffering; and this does not befall the wise man. There is another sorrow that is called a pre-passion, which is a sudden movement; and this sorrow was in Christ. And there is a twofold exercise for justice. One is undertaken voluntarily: 1 Tim. 4: "Exercise yourself." The other exercise is imposed from outside, as is the case here. The manner of tribulation is twofold. One is by words, namely by threatening. The other is when tribulation is inflicted by deeds, by persecuting. Regarding the first, he says, "I was disturbed by the voice of the enemy." One is disturbed when the tranquility of the heart is entirely removed -- "by the voice of the enemy" who threatens and blasphemes. Jer. 12: "My inheritance has become to me like a lion in the forest." Regarding the second, he says, "by the tribulation of the sinner," namely inflicted upon me. Ps. (118): "Many are those who persecute me." The cause of this tribulation is twofold. Sometimes they afflict out of deliberate malice; sometimes out of passion. Regarding the first, he says, "because they turned their iniquities upon me," that is, they carried out against me the iniquity they had planned to perpetrate. Regarding the second, he says, "and in anger they were troublesome to me." Gen. 49: "Cursed be their fury."

In great terror on account of enemies, and grieved by the treachery of a friend, the Psalmist offers an earnest prayer for relief. He mingles confident assurances of divine favor to himself with invocations and predictions of God's avenging judgments on the wicked. The tone suits David's experience, both in the times of Saul and Absalom, though perhaps neither was exclusively before his mind. (Psa. 55:1-23) hide not thyself, &c.--(compare Psa 13:1; Psa 27:9), withhold not help.

The terms of the last clause express full indulgence of grief.