สดุดี 64:2 วิจารณ์

This whole psalm has reference to David's enemies, persecutors, and slanderers; many such there were, and a great deal of trouble they gave him, almost all his days, so that we need not guess at any particular occasion of penning this psalm. I. He prays to God to preserve him from their malicious designs against him (Psa 64:1, Psa 64:2). II. He gives a very bad character of them, as men marked for ruin by their own wickedness (Psa 64:3-6). III. By the spirit of prophecy he foretels their destruction, which would redound to the glory of God and the encouragement of his people (Psa 64:7-10). In singing this psalm we must observe the effect of the old enmity that is in the seed of the woman against the seed of the serpent, and assure ourselves that the serpent's head will be broken, at last, to the honour and joy of the holy seed. To the chief musician. A psalm of David.

INTRODUCTION TO PSALM 64 To the chief Musician, A Psalm of David. This psalm is applied by R. Obadiah to Haman and Mordecai. The enemy is Haman, the perfect man shot at is Mordecai; about whom Haman communed with his friends to lay snares for him, and searched diligently for occasions against him and his people, which issued in his own destruction. The ancient Midrash (y) of the Jews applies it to Daniel, when cast into the den of lions; and Jarchi supposes that David, by a spirit of prophecy, foresaw it, and prayed for him who was of his seed; and that everything in the psalm beautifully falls in with that account: Daniel is the perfect man aimed at; the enemy are the princes of Darius's court, who consulted against him, communed of laying snares for him, and gained their point, which proved their own ruin. But the psalm literally belongs to David, by whom it was composed. The Arabic versions call it a psalm of David, when Saul persecuted him; and the Syriac version refers it to the time when Gad said to him, abide not in the hold, Sa1 22:5. He is the perfect man, who was upright and innocent as to what he was charged with in respect to Saul; who is the enemy, from the fear of whom he desires his life might be preserved; and who with his courtiers took counsel against him, and laid deep schemes to destroy him, but at last were destroyed themselves. Moreover, the psalm may very well be applied to the Messiah, the son of David, and who was his antitype, and especially in his sufferings: he is the perfect man in the highest sense; the Jews were the enemies that took counsel, and searched for occasions against him, and accomplished their designs in a good measure; for which wrath came upon them to the uttermost. The psalmist also may be very well thought to represent the church and people of God; who in all ages have had their enemies and their fears; against whom wicked men have devised mischief, and levelled their arrows of persecution; though no weapon formed against them shall prosper. (y) Apud Jarchium & Yalkut Simeoni in loc.

Hide me from the secret counsel of the wicked,.... The word used denotes both the place where wicked men meet together for consultation; see Gen 49:6; and the counsel itself they there take; from the bad effects of which the psalmist desired to be hid and preserved. So Saul and his courtiers secretly took counsel against David, and the Jews against Christ, and that very privily and secretly; see Mat 26:3; from the insurrection of the workers of iniquity; their noise, rage, and tumult; see Psa 2:1. The former phrase denotes their secret machinations and designs, and this their open violence; and the persons that entered into such measures are no other than evildoers and workers of iniquity; though they might be under a profession of religion, as David's enemies, and the Jews, who were Christ's enemies, were, Mat 7:22; and who are further described in the next verses.

What, really, does our spiritual father intend to teach? “I will teach you the fear of the Lord.” When he ordered us above to fear the Lord, he also showed the profit that comes from fear, saying, “Those who fear him do not lack anything.” At present also, they hand down to us a certain teaching of divine fear. Now it is in the power of every one, even of the private individual, to say that it is necessary to be healthy; but, to say how health must be obtained, that certainly belongs to him who understands the art of medicine. Every fear is not a good and saving feeling, but there is also a hostile fear, which the prophet prays may not spring up in his soul, when he says, “Deliver my soul from the fear of the enemy.” Fear of the enemy is that which produces in us a cowardliness with regard to death and misleads us to cower before distinguished persons. How, in fact, will he who fears these things be able in time of martyrdom to resist sin even to death and to pay his debt to the Lord, who died and rose again for us? He also, who is easily scared by the demons, has the fear of the enemy in him. On the whole, such a fear seems to be a passion born of unbelief. For no one who believes that he has at hand a strong helper is frightened by any of those who attempt to throw him into confusion.

"You have protected me from the gathering together of malignants, and from the multitude of men working iniquity" [Psalm 64:2]. Now upon Himself our Head let us look. Like things many Martyrs have suffered: but nothing does shine out so brightly as the Head of Martyrs; in Him rather let us behold what they have gone through. Protected He was from the multitude of malignants, God protecting Himself, the Son Himself and the Manhood which He was carrying protecting His flesh: because Son of Man He is, and Son of God He is; Son of God because of the form of God, Son of Man because of the form of a servant: having in His power to lay down His life: and to take it again. [John 10:18] To Him what could enemies do? They killed body, soul they killed not. Observe. Too little therefore it were for the Lord to exhort the Martyrs with word, unless He had enforced it by example. You know what a gathering together there was of malignant Jews, and what a multitude there was of men working iniquity. What iniquity? That wherewith they willed to kill the Lord Jesus Christ. "So many good works," He says, "I have shown to you, for which of these will you to kill Me?" [John 10:32] He endured all their infirm, He healed all their sick, He preached the Kingdom of Heaven, He held not His peace at their vices, so that these same should have been displeasing to them, rather than the Physician by whom they were being made whole: for all these His remedies being ungrateful, like men delirious in high fever raving at the physician, they devised the plan of destroying Him that had come to heal them; as though therein they would prove whether He were indeed a man, that could die, or were somewhat above men, and would not suffer Himself to die. The word of these same men we perceive in the wisdom of Solomon: "with death most vile," say they, "let us condemn Him; let us question Him, for there will be regard in the discourses of Him; for if truly Son of God He is, let Him deliver Him." Let us see therefore what was done.

A prayer for deliverance from cunning and malicious enemies, with a confident view of their overthrow, which will honor God and give joy to the righteous. (Psa 64:1-10) preserve . . . fear--as well as the danger producing it.

insurrection--literally, "uproar," noisy assaults, as well as their secret counsels.