สดุดี 56:2 วิจารณ์

It seems by this, and many other psalms, that even in times of the greatest trouble and distress David never hung his harp upon the willow-trees, never unstrung it or laid it by; but that when his dangers and fears were greatest he was still in tune for singing God's praises. He was in imminent peril when he penned this psalm, at least when he meditated it; yet even then his meditation of God was sweet. I. He complains of the malice of his enemies, and begs mercy for himself and justice against them (Psa 56:1, Psa 56:2, Psa 56:5-7). II. He confides in God, being assured that he took his part, comforting himself with this, that therefore he was safe and should be victorious, and that while he lived he should praise God (Psa 56:3, Psa 56:4, Psa 56:8-13). How pleasantly may a good Christian, in singing this psalm, rejoice in God, and praise him for what he will do, as well as for what he has done. To the chief musician upon Jonath-elem-rechokim, Michtam of David, when the Philistines took him in Gath.

INTRODUCTION TO PSALM 56 To the chief Musician upon Jonathelemrechokim, Michtam of David when the Philistines took him in Gath. The words "jonathelemrechokim" are by our translators left untranslated. Aben Ezra takes them to be the beginning of a song; and others think they are the name of a musical instrument: but they seem rather to design the subject matter of the psalm, and may be rendered, "concerning the mute dove among them that are afar off" (m), or "in far places" (n); and refer to David, who, when he wrote this psalm, was among the Philistines, who were aliens from the commonwealth of Israel, afar off from God and his law, and from righteousness; and when David was there, he was at a distance from his native country, his father's house, the king's court, and, what gave him most concern, from the house and worship of God; and here he was as a mute dove. He may be compared to a dove for his innocence in the case of Saul; and to a silly dove, for his acting the part of a fool or madman before Achish king of Gath; and was mute to what the servants of Achish said, and was dumb before the Lord, who had suffered him to fall into their hands, and into this distress he was now in. They are also applicable to Christ, who is comparable to a dove for his harmlessness, innocence, meekness and humility; and was as a mute one before Pontius Pilate the Roman governor, when his enemies accused him, and he answered not a word; and when among the Roman soldiers, who mocked at him and reviled him, and he reviled not again; and when he was led to be crucified, he opened not his mouth either against God or man. They may be also applied to the church of God, which is often called a dove in Sol 4:1; and is in the wilderness, and among wicked men, that are afar off from God, and is silent under all afflictions and persecutions; see Sol 2:14. The Targum paraphrases the words thus; "concerning the congregation of Israel, which is like to a silent dove, at the time they are removed afar off from their cities.'' Moreover, the words may be applied to any truly gracious soul, that is sensible of sin, and mourns as a dove for it; has fled to Christ, as doves to their windows; and is harmless and humble; and living among men, aliens from God, is vexed and afflicted by them, yet patiently bears all that is said and done unto it. The fact which occasioned the writing of this psalm is related in Sa1 21:10. Of the word "michtam", See Gill on Psa 16:1, title; and Gussetius (o) is of opinion, that every psalm that has this title belongs to Christ. (m) "De columba muta procul inter alienos constituta", Musculus; "inter longinquos", Piscator, Pfeiffer. (n) "Remotis", Pagninus, Montanus, Munster, Vatablus; so Ainsworth. (o) Ebr. Comment p. 410.

Mine enemies would daily swallow me up,.... For not one man only, but many, were his enemies; who observed and watched him, and were eagerly desirous of his ruin. The believer has many enemies, sin, Satan, and the world, seeking to devour and destroy him, though they cannot; for they be many that fight against me, O thou most High; he appeals to God, who dwells on high, and sees all things, for the truth of this, that he had many enemies both at Gath and in Israel; as well as applies to him for help, he being higher than they. Some render the words, "for they be many that fight against me from on high" (q), or "highly" (r), proudly and haughtily. Aben Ezra gives a very different sense, "I have many angels on high that fight for me.'' But "marom", is an epithet of God, as in Psa 92:8; and so it is interpreted by Jarchi and Kimchi; and also by the Targum, which renders it, O God most High; and adds, "whose throne is on high;'' which is approved by Gussetius (s). (q) "a sublimi", Junius & Tremellius; "ex alto", Cocceius; so Arab vers. and Michaelis. (r) "Elato animo", Musculus; so some in Vatablus; "superbe", Gejerus. (s) Ebr. Comment. p. 783.

"Mine enemies have trodden me down all day long" [Psalm 56:2]. They that have been put afar off from holy men, these are mine enemies. All day long: already it has been said, "From the height of the day." What means, "from the height of the day"? Perchance it is a high thing to understand. And no wonder, because the height of the day it is. For perchance they for this reason have been put afar off from holy men, because they were not able to penetrate the height of the day, whereof the Apostles are twelve shining hours. Therefore they that crucified Him, as if man, in the day have erred. But why have they suffered darkness, so that they should be put afar off from holy men? Because on high the day was shining, Him in the height hidden they knew not. "For if they had known, never the Lord of Glory would they have crucified." [1 Corinthians 2:8] ...

“Have mercy upon me, Lord, because man has trampled me underfoot; all day long he wages war and afflicts me.” The virgin mother Church, who gives birth to the faithful people and yet does not lose her virginity, asks her heavenly bridegroom with pious tears that she would not be allowed to be oppressed by her enemies, even as she recognizes that she still dwells in the misfortune of this world. “Trampled underfoot” refers back to that which he had spoken in the title in regards to the winepress, for wine is pressed out to the same degree that a grape is thoroughly crushed. Here he absolutely indicates the “man” to be the devil, just as in the gospel the Lord speaks of the very man, “Now the hostile man, who sowed the thistles, is the devil.” The phrase “all day long he wages war and afflicts me” follows. He describes what the holy church endures in this world, namely, that she is recognized to be enduring the attacks of the devil without any letup, just as the apostle says, “Our struggle is not against flesh and blood, but against rulers and authorities of this darkness.” It is a dire war because it is hidden. It is a difficult war because it is being waged with one who is stronger. For what sort of war is it to come into conflict with an enemy and not to see his ambushes? Also, our adversary is not lacking in diligence and does not ever withdraw when defeated, but he comes back all the more savagely to the same extent that he happened to be able to be defeated by divine grace. But we call it a war in a figure of speech, using the word in a sense opposite to its meaning (antiphrasis7), much as we speak of a grove which has no glow or a fish pond which has no fish. Therefore, let no one of the faithful complain that he is harassed by the very frequent contrivances of the devil, because if we wish to belong to Christ, we will always endure the devil as our enemy here.

Upon Jonath-elem-rechokim--literally, "upon the dove of silence" of distant places; either denoting a melody (see on Psa 9:1) of that name, to which this Psalm was to be performed; or it is an enigmatical form of denoting the subject, as given in the history referred to (Sa1 21:11, &c.), David being regarded as an uncomplaining, meek dove, driven from his native home to wander in exile. Beset by domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with joyful and assured anticipations of God's continued help. (Psa 56:1-13) would swallow--literally, "pants as a raging beast" (Act 9:1).

enemies--watchers (Psa 54:5). most High--As it is not elsewhere used absolutely for God, some render the word here, arrogantly, or proudly, as qualifying "those who fight," &c.