聖書注解書

ダビデがアブサロムの反逆の時にこの詩篇を書いたと考える者もいる。またダニエル、ネヘミヤ、あるいは他の預言者が、教会がバビロンに捕囚の身であったときに、教会の用のためにこれを書いたと考える者もいる。なぜなら、この詩篇はシオンの荒廃と、その再建のために定められた時について語っているように見えるからである。ダニエルは書物によってこれを理解した（ダニエル9:2）。あるいはおそらく、詩人自身が大きな苦しみの中にあり、詩篇の初めでこれを嘆いている。しかし（詩篇77:1-20や他の場所のように）、神の永遠性と、教会の繁栄と永続性とを考えることによって、それがどれほど今苦しめられ、脅かされていても、そのもとで自らを慰めているのである。しかし詩篇102:25,26がキリストに適用されていること（ヘブル1:10-12）から、この詩篇はメシアの日に言及し、キリストの苦難、あるいはキリストのゆえにその教会が受ける苦難について語っていることは明らかである。この詩篇の中に次のものがある。一、詩人が、自分自身のため、あるいは教会の名において、非常に切迫した大きな苦難についてなす悲しい嘆き（詩102:1-11）。二、これらの苦悩に対してもたらされた時宜を得た慰め。すなわち、1. 神の永遠性から（詩102:12,24,27）。2. 神が適切な時にご自身の苦しむ教会のために働いてくださる救い（詩102:13-22）と、世界におけるその継続（詩102:28）を信じて見つめる望みから。この詩篇を歌うにあたり、われわれが同じ嘆きをする機会がなくとも、嘆く者たちに同情する機会を取ることができる。そうすれば、この詩篇の慰めの部分が、われわれがこれを歌うにあたり、いっそう慰めとなるであろう。

本詩篇は、表題において「苦しむ者の祈り。彼がうろたえ、その嘆きを主の前に注ぎ出すときのもの」であるとされている。これは切なる嘆願から成る祈りであり、それが自分自身の個人的な悲しみについて語るのであれ、民のひとりとして語るのであれ、大いなる苦しみにある者のうちから出たものである。「苦しむ者」という語は、ここでは苦難にある者、悩みの中にある者を意味する。この語は単数形であり、悩みの中にある人にしばしば適用される語であって、その悩みがどのような性質のものであっても用いられる。「うろたえて」と訳された語は、本来は衣で覆うこと、着せることを意味し、次いで闇、苦しみ、悲しみに覆われることを意味するようになった（Psalm 61:2）。ここではその意味である。これは、魂が陰鬱と悲嘆に包まれた状態を指す。「嘆き」と訳された語は、本来は黙想を意味し、次いで呻きを、さらに悲しみの表出を意味するようになった。この語は、私たちの間でこの語が持つような「非難」、すなわち不満の表明を必ずしも意味するのではなく、むしろ、低くもの悲しい調子で口に出される深い悲しみを示すものである。騒々しく大きな叫びではなく、抑えられた調子において――不平を言いたいためではなく、悲しみがあまりにも深く、発散を求めてやまないがゆえに発せられる声においてである。1 Samuel 1:16; 1 Kings 18:27; Job 7:13; Job 9:27; Job 10:1; Job 21:4; Psalm 55:2; Psalm 64:1（ヘブル語）を比較せよ。

この詩篇がどのような機会に、また誰によって作られたのかは、今では確かめることができない。ヘンゲステンベルク（Hengstenberg）とアレクサンダー教授（Prof. Alexander）は、これがダビデによるものであると考える。しかし Psalm 102:13-21 からすると、むしろそれは捕囚の時代に、あの長く疲れ果てさせる捕囚の苦難を念頭に置いて作られたのであり、詩篇作者は個人的で私的な悩みについて語るのではなく、民のひとりとして――長く捕らえられていた他の者たちと共に捕囚の地にあり、救いと故国への回復を切に願っている者のひとりとして――語っていると考える方が、よりもっともらしいように思われる。初めの十一節においてこのように切々と描写されているこれらの苦難のただ中にあって、彼は、主がご自身のあわれみを現わし、民を故国へ回復しようとしておられることを示す、励みとなる証拠を見たのである。そして、神が真実であって変わられることのない方であることを根拠に、そのように介入して、悩む民の切なる願いを成就してくださるよう、最も切に神に願う。実際、この詩篇における「言葉」は個人の言葉であり、詩篇の作者は自分自身の個人的な悲しみについて語るが、それは、同様に打ちひしがれ、圧倒された多くの者たちの中のひとりとしてであるのかもしれず、それゆえ、彼の悲しみを表すために用いられた言葉は、同じ状況にある他の者たちが経験した悲しみをも描写し得るのである。疑いの余地なく、この詩篇に用いられた言葉は、捕囚の時代における多くの敬虔なヘブル人の感情を、すなわちあの長引く苦しい捕囚の中にある多くの者の悲しみ――悲嘆――大切に抱かれた望み――祈り――を表現したことであろう。

この詩篇は三つの部分に分けることができる。

I. 捕囚の民の状態と感情を代表するものとしての、詩篇作者自身の悲しみの描写、Psalm 102:1-11。ここでは嘆きと訴えの言葉が優勢である。

II. 望みの根拠――救いのしるし――神がご自身の民に恵みを示し、彼らを本国へ回復しようとしておられることの証拠――シオンを恵まれる時、その定められた時が来ようとしていること、Psalm 102:12-22。

III. 神が変わることのない方であることを根拠とする、詩篇作者の神への信頼。すなわち、神は常に同じであるという事実、神の約束は必ず確かであり、神の目的は必ず成就され、天と地そのものは変わり――空は衣のように古くなって過ぎ去る――しかし神は変わられず、また変わることもないであろうという事実に基づく。神が語られたことはすべて真実であるはずであり、神が思い定められたことはすべて成就されなければならず、神が約束されたことはすべて実現しなければならない。Psalm 102:23-28。

The complaint and miserable state of the poor captives, Psalm 102:1-11; the expectation of deliverance, Psalm 102:12-14; the conversion of the heathen, Psalm 102:15-18; the termination of the captivity, Psalm 102:19-22; the great frailty of man, Psalm 102:23, Psalm 102:24; the unchangeableness of God, Psalm 102:25-27; the permanence of the Church, Psalm 102:28.

The Hebrew, and nearly all the Versions, give the following title to this Psalm: A prayer of the afflicted, when he is overwhelmed, and pours out his sighing before the Lord. There seems to be little doubt that this is the prayer of the captives in Babylon, when, towards the end of the captivity, they were almost worn out with oppression, cruelty, and distress. The Psalm has been attributed to Daniel, to Jeremiah, to Nehemiah, or to some of the other prophets who flourished during the time of the captivity. The author of the Epistle to the Hebrews has applied the twenty-fifth, twenty sixth, and twenty seventh verses to our Lord, and the perpetuity of his kingdom.

INTRODUCTION TO Psalm 102

A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord; Whether this psalm was written by David, under a prophetic spirit, concerning future times; or whether by one of the Babylonish captivity, as Daniel, Nehemiah, Ezra, or any other; either just at the close of it, or upon their return from it; since it is said that "the set time to favour Zion was come", is not certain: however, since Zion was a type of the Gospel church, it may be very well applied to Gospel times; and the rather, since some passages in it are cited by the apostle in Hebrews 1:10 as to be understood of Christ: see Psalm 102:25. The Syriac version calls it,

"a prophecy concerning the new people, namely, the Gentiles in the faith:''

it is entitled, "a prayer of the afflicted", or "poor" (e); which Austin understood of Christ, who became poor for our sakes, and was afflicted of God and men. Aben Ezra, Jarchi, and Kimchi, interpret it of the Jews suffering affliction in the Babylonish captivity; the former observes, that it was the opinion of some of their interpreters that this prayer was composed by some wise and understanding man that fell into the hand of his enemies. It may very well be applied to any afflicted person; all the people of God are more or less a poor and afflicted people; outwardly afflicted in body, in estate, and in their good name and character; inwardly with the corruptions of their own hearts, the temptations of Satan, and divine desertions; when it is a very proper time for prayer, James 5:13, and it is their privilege that they have a God of grace and mercy to pray unto, a throne of grace to come to at all times, a spirit of grace and supplication to assist them, and Christ their Advocate and High Priest, to present their petitions for them: and this everyone may do, "when he is overwhelmed"; pressed with the burden of sin, without a view of pardon, covered, as the word (f) signifies, with shame and sorrow for it; almost overset with, and ready to faint and sink under, afflictions, which like waves and billows roll over him; and at the same time is attended with much darkness and unbelieving frames of soul: "and poureth out his complaint before the Lord"; concerning his trials and afflictions, especially concerning the badness and haughtiness of his heart, the hardness of it, being so unaffected with providences, and under the word, and at the ordinances; concerning his leanness, barrenness, and unfruitfulness under the means of grace; his lukewarmness and indifference, his deadness and dulness in duty; his unbelief, distrust, and dejection of mind; as well as of the low estate of Zion, the little success of the Gospel, the few instances of conversion, and the unbecoming walk of many professors. Such a "complaint" as this, or "meditation" (g), which he has thought of and digested in his mind; or all that is in his heart, as Aben Ezra observes, "he pours out" which denotes enlargement in prayer, the abundance of his heart, out of which his mouth speaketh; the fulness of his petition, as also freedom of expression it signifies a a telling all one's mind, speaking out with great liberty; laying it in an humble manner before the Lord, before whom all things are naked and open, and leaving it with him, in entire submission and resignation to his will, to do as seems good in his sight.

CII.

This psalm is peculiar for its title, which stands quite alone among the inscriptions. It is neither historical nor musical in its reference; but describes the character of the psalm, and the circumstances amid which it would be found useful. That it was, therefore, affixed at a late time, when the collection had come to be employed, not merely for liturgical purposes and in public worship, but in private devotion, there can be little doubt. But the composition of the psalm must be referred to national rather than individual feeling. It is true the suppliant speaks from personal experience of distress actually pressing upon him; but this distress has not an individual character, but is of that general kind which is felt under national calamity and misfortunes. It is natural, from Psalm 102:14-15, to refer the composition to the exile period. With this also agree the many points of coincidence with the prophecies of the second part of Isaiah. But it must be remarked that the causes which the prophets of the exile assign to the national captivity or catastrophe do not appear here. There is no expression of repentance or contrition; nor yet of the deeper insight which, towards the end of the exile, brought into prominence the doctrine of vicarious suffering. Those in whose name the psalmist writes are the servants of Jehovah, and have never been anything else. He does not distinguish them as an exception to the mass of the people, who are guilty and deserve the destruction in which the whole universe is to be involved. For this reason many critics bring the psalm down to the Antiochean period, when Jerusalem suffered so much, and at one time presented a desolation like that mourned in the psalm (1 Maccabees 1:38-39). The verse-structure is irregular.

Title.—See Introduction.

The Psalmist supplicates for a speedy hearing (Psalm 102:1-2), for his strength is wasted till he is on the very edge of the grave. He is a solitary mourner, exposed to the ribald mockery of his enemies. His sufferings are a divinely inflicted chastisement (Psalm 102:3-11). From Psalm 102:13 ff. the cause of his sorrow appears. His people are in exile; Zion is desolate.

But in contrast to his own transitoriness rises the thought of God’s eternity, and that eternity is the guarantee for the restoration of Zion. That restoration will be a manifestation of Jehovah’s glory which will attract all nations to His service, and evoke the grateful praise of all future generations, when Jerusalem has become the centre of the world’s worship (Psalm 102:12-22).

Though he cannot forget his own sufferings, and prays that he may be spared a premature death, he finds rest in the thought of the eternity and unchangeableness of Jehovah, Who will not fail His faithful people (Psalm 102:23-28).

Who is the speaker? Israel, or an individual Israelite? Many commentators regard the Psalm as the utterance of the nation, and in many respects it seems to go beyond the experience of an individual. But this theory does not do justice to its intensity of personal feeling, and is hard to reconcile with much of its language. It is more natural to regard it as the utterance of an individual, while at the same time it is more than this. The poet is one into whose heart the sorrows of the nation have entered so deeply that he feels them all his own. The strong sense of solidarity which was characteristic of ancient Israel finds expression here. If the nation suffered every member suffered with it. He almost loses his own personality in that of his people. And he speaks not for himself alone, but for the whole body of his fellow-countrymen in exile. Comp. Introd. pp. li ff.

We can hardly be wrong in assigning this Psalm to the closing years of the exile in Babylon. Zion is in ruins, but the appointed time for Jehovah to have compassion on her is come (Psalm 102:13-14). The Psalmist looks for the fulfilment of the prophecies of Jeremiah and Isaiah 40-66, and prays that he may be spared to witness the restoration of Israel with his own eyes (Psalm 102:23-24). Cheyne indeed places it in the time of Nehemiah, on the ground of the resemblance of Psalm 102:14 to the description of the ruins of Jerusalem in Nehemiah 2:11-20; Nehemiah 4:2. But the Psalm seems to premise that no restoration has yet taken place. The perfects in Psalm 102:16-17; Psalm 102:19 are certainly relative perfects, denoting what will have taken place before events still future have occurred.

The Psalm is full of echoes of Isaiah 40-66, and of other Psalms, in particular 22, 69, 79.

The title is unique. It refers to the devotional use of the Ps., not to the occasion of its composition. It is an appropriate prayer of (or for) the afflicted, when he fainteth (Psalm 61:2), and poureth out his complaint before Jehovah (Psalm 62:8; Psalm 55:2; Psalm 64:1; Psalm 142:2; 1 Samuel 1:15-16), finding relief for his overburdened soul in appeal to God.

It is one of the seven ‘Penitential Psalms’ (6, 32, 38, 51, 102, 130, 143), and is a Proper Psalm for Ash-Wednesday.

Ps 102:1-28.

苦しむ者の祈り等。―一般的な語は、本篇を教会の福祉を敬虔に憂慮するダビデの子孫のうちの誰か一人の不安を適切に表現するものとして扱うことの妥当性を示唆するようである。本篇はおそらくダビデの作であり、何らかの特別な試みによって示唆されたが、未来の時代を描写する。圧倒されて―（比較せよ、

Ps 61:2)。

注ぎ出す―魂を注ぎ出す―

(Ps 62:8)。

嘆き―

(Ps 55:2)。

嘆きの調子が優勢であるが、神の約束と変わらない真実を見て、それは時に信頼と希望の調べに変わる。

1-3. 用いられた語は次に現れる。

Ps 4:1; 17:1, 6; 18:6; 31:2, 10; 37:20。

主よ、私の祈りをお聞きください――私自身の試みに目を向けてささげる祈り、苦しめられている民の一人としてささげる祈りのことである。Psalm 4:1、Psalm 17:1、Psalm 18:6 と比較せよ。

私の叫びがあなたの前に届きますように――私の祈りは、私の切実さの外的表現を伴った祈りである。それは静かな、あるいは心の中だけの祈りではなく、声高な、切実な叫びであった。Psalm 5:2、Psalm 18:6、Psalm 18:41、Psalm 30:2、Psalm 72:12、Job 35:9、Job 36:13。