Psalms · Chapter 38

Verse 1. O Lord, rebuke me not] He was sensible that he was suffering under the displeasure of God; and he prays that the chastisement may be in mercy, and not in judgment.

Verses 1, 2. Neither chasten me in thy hot displeasure — I confess that I both deserve chastisement and need it, and therefore I do not desire that thou shouldest entirely remove it, but only moderate it: see Psalm 6:1. For thine arrows — Thy judgments inflicted on my outward and inward man; stick fast in me — Have entered deep into me, as yb wyjn, nichathu bi, is properly rendered; and thy hand presseth me sore — yl[ tjnt, tinchath gnali, is come down upon me; as when a strong man lifts up his hand and weapon, that it may fall down with the greater violence, and make a deeper wound.

Verse 1-3. Oh Lord, rebuke me not in thy wrath. To contend with heaven is more than a mortal can bear. Thine arrows are shot against me, as when a company of archers flank a column; there is no place in my flesh unwounded; neither have I rest in my bones because of my sin. A mortal man under the scourge should give glory to God, and connect his afflictions with his transgressions. Thus he cried out of the depths, like the Saviour, when the sorrows of death compassed him about.

Verses 1-8 are mainly a description of the physical force and symptoms of his complaint; verses 9-15 relate chiefly to the effect produced on friends and enemies by his sickness, and of his own conduct in relation to the latter; verses 16-22 are a profession of trust in God, of penitence, with glances at his enemies, concluding with earnest prayer.

TITLE: To bring to remembrance—The same occurs in title of Psalm 70, which see. The word is here to be taken in its memorialistic or historical sense, of to cause to remember; that is, to record, in order to call to mind, or to preserve the memory of past events, showing that it is a real experience of the author, and not an ideal picture. The same word is used of the office of a public historiographer, whose duty it is to record events, that their memorial should not perish, (2 Samuel 20:24; Isaiah 36:3, 22,) or of a chronicler of the sacred archives. 1 Chronicles 16:4.

1. Rebuke me not in thy wrath—The psalm opens with the words of Psalm 6:1. David trembles lest the chastisement should pass over to the severity of condign punishment.

V. 2. Arrows-Thy judgments outward and inward.

Verse 2. Thine arrows stick fast in me] This no doubt, refers to the acute pains which he endured; each appearing to his feeling as if an arrow were shot into his body.

Verses 1, 2. Neither chasten me in thy hot displeasure — I confess that I both deserve chastisement and need it, and therefore I do not desire that thou shouldest entirely remove it, but only moderate it: see Psalm 6:1. For thine arrows — Thy judgments inflicted on my outward and inward man; stick fast in me — Have entered deep into me, as yb wyjn, nichathu bi, is properly rendered; and thy hand presseth me sore — yl[ tjnt, tinchath gnali, is come down upon me; as when a strong man lifts up his hand and weapon, that it may fall down with the greater violence, and make a deeper wound.

Verse 1-3. Oh Lord, rebuke me not in thy wrath. To contend with heaven is more than a mortal can bear. Thine arrows are shot against me, as when a company of archers flank a column; there is no place in my flesh unwounded; neither have I rest in my bones because of my sin. A mortal man under the scourge should give glory to God, and connect his afflictions with his transgressions. Thus he cried out of the depths, like the Saviour, when the sorrows of death compassed him about.

2. Arrows—See Job 6:4. The arrows sticking fast, are a proof that they had entered deep into the flesh.

V. 3. Sin-Which hath provoked thee to deal thus severely with me.

Verse 3. No soundness in my flesh] This seems to refer to some disorder which so affected the muscles as to produce sores and ulcers; and so affected his bones as to leave him no peace nor rest. In short, he was completely and thoroughly diseased; and all this he attributes to his sin, either as being its natural consequence, or as being inflicted by the Lord as a punishment on its account.

Verses 3-6. There is no soundness, &c. — My disease or grief hath seized upon all the parts of my body, my very bones not excepted, so that my bed can give me no rest; because of my sin — Which hath provoked thee to deal thus severely with me. For my iniquities, &c. — Or, the punishment of my iniquities, as this word is frequently used; are gone over my head — Like deep waters, wherewith I am overwhelmed. My wounds are corrupt — The bruises and sores, caused by my disease, are not only painful, but loathsome to myself and others; because of my foolishness — As a just punishment of my folly; whereby, to satisfy my unreasonable desires, I have inconsiderately offended thee, 2 Samuel 11:2-4. I am troubled — ytww[ny, nagnaveeti, I am distorted, or depressed; or, as it is expressed by another word, signifying the same thing, bowed down, namely, in my body, as diseased persons generally are, and withal dejected in my mind. I go mourning — Hebrew, in black; the sign of mourning, which may here be taken figuratively. When I rise out of my bed, and walk, or rather creep about in my chamber, I do it with a sad heart and a dejected countenance. Or going may be here meant of his languishing, or going toward the grave, as this same word is used sometimes.

Verse 1-3. Oh Lord, rebuke me not in thy wrath. To contend with heaven is more than a mortal can bear. Thine arrows are shot against me, as when a company of archers flank a column; there is no place in my flesh unwounded; neither have I rest in my bones because of my sin. A mortal man under the scourge should give glory to God, and connect his afflictions with his transgressions. Thus he cried out of the depths, like the Saviour, when the sorrows of death compassed him about.

3. Neither… rest in my bones—The depth of the wounds had disturbed the solid frame-work of the man. Because of my sin—This is the office of all corrective visitation—to call to mind the fact and horrible turpitude of sin. It was God’s arrows—God’s hard pressing hand, his anger—which troubled him.

V. 4. Iniquities-Or, the punishment of mine iniquities, as this word is frequently used. Are gone-Like deep waters wherewith I am overwhelmed.

Verse 4. Mine iniquities are gone over mine head] He represents himself as one sinking in deep waters, or as one oppressed by a burden to which his strength was unequal.

Verses 3-6. There is no soundness, &c. — My disease or grief hath seized upon all the parts of my body, my very bones not excepted, so that my bed can give me no rest; because of my sin — Which hath provoked thee to deal thus severely with me. For my iniquities, &c. — Or, the punishment of my iniquities, as this word is frequently used; are gone over my head — Like deep waters, wherewith I am overwhelmed. My wounds are corrupt — The bruises and sores, caused by my disease, are not only painful, but loathsome to myself and others; because of my foolishness — As a just punishment of my folly; whereby, to satisfy my unreasonable desires, I have inconsiderately offended thee, 2 Samuel 11:2-4. I am troubled — ytww[ny, nagnaveeti, I am distorted, or depressed; or, as it is expressed by another word, signifying the same thing, bowed down, namely, in my body, as diseased persons generally are, and withal dejected in my mind. I go mourning — Hebrew, in black; the sign of mourning, which may here be taken figuratively. When I rise out of my bed, and walk, or rather creep about in my chamber, I do it with a sad heart and a dejected countenance. Or going may be here meant of his languishing, or going toward the grave, as this same word is used sometimes.

4. Iniquities are gone over mine head—The figure is that of sinking into deep waters. The complaint of the second part of this verse is an echo of Genesis 4:13. See Ezra 9:6. Whether we take ˆw[ (iniquity) in the sense of guiltiness or punishment, it is insupportable, overwhelming.

V. 5. Foolishness-Sin.

Verse 5. My wounds stink and are corrupt] Taking this in connection with the rest of the Psalm, I do not see that we can understand the word in any figurative or metaphorical way. I believe they refer to some disease with which he was at this time afflicted; but whether the leprosy, the small pox, or some other disorder that had attacked the whole system, and showed its virulence on different parts of the outer surface, cannot be absolutely determined.

Because of my foolishness.] This may either signify sin as the cause of his present affliction, or it may import an affliction which was the consequence of that foolish levity which prefers the momentary gratification of an irregular passion to health of body and peace of mind.

Verses 3-6. There is no soundness, &c. — My disease or grief hath seized upon all the parts of my body, my very bones not excepted, so that my bed can give me no rest; because of my sin — Which hath provoked thee to deal thus severely with me. For my iniquities, &c. — Or, the punishment of my iniquities, as this word is frequently used; are gone over my head — Like deep waters, wherewith I am overwhelmed. My wounds are corrupt — The bruises and sores, caused by my disease, are not only painful, but loathsome to myself and others; because of my foolishness — As a just punishment of my folly; whereby, to satisfy my unreasonable desires, I have inconsiderately offended thee, 2 Samuel 11:2-4. I am troubled — ytww[ny, nagnaveeti, I am distorted, or depressed; or, as it is expressed by another word, signifying the same thing, bowed down, namely, in my body, as diseased persons generally are, and withal dejected in my mind. I go mourning — Hebrew, in black; the sign of mourning, which may here be taken figuratively. When I rise out of my bed, and walk, or rather creep about in my chamber, I do it with a sad heart and a dejected countenance. Or going may be here meant of his languishing, or going toward the grave, as this same word is used sometimes.

Ver. 5. My wounds stink and are corrupt. I have no friend to share my griefs and wash my sores. I watch and weep alone. Therefore those words and the following describe the complicated troubles which pursued David.

5. Wounds—The description is that of a suppurated running sore, of offensive odour, and should here be understood literally.

Verse 6. I am troubled] In mind. I am bowed down-in body. I am altogether afflicted, and full of distress.

Verses 3-6. There is no soundness, &c. — My disease or grief hath seized upon all the parts of my body, my very bones not excepted, so that my bed can give me no rest; because of my sin — Which hath provoked thee to deal thus severely with me. For my iniquities, &c. — Or, the punishment of my iniquities, as this word is frequently used; are gone over my head — Like deep waters, wherewith I am overwhelmed. My wounds are corrupt — The bruises and sores, caused by my disease, are not only painful, but loathsome to myself and others; because of my foolishness — As a just punishment of my folly; whereby, to satisfy my unreasonable desires, I have inconsiderately offended thee, 2 Samuel 11:2-4. I am troubled — ytww[ny, nagnaveeti, I am distorted, or depressed; or, as it is expressed by another word, signifying the same thing, bowed down, namely, in my body, as diseased persons generally are, and withal dejected in my mind. I go mourning — Hebrew, in black; the sign of mourning, which may here be taken figuratively. When I rise out of my bed, and walk, or rather creep about in my chamber, I do it with a sad heart and a dejected countenance. Or going may be here meant of his languishing, or going toward the grave, as this same word is used sometimes.

6. I am troubled—Literally, I was bent, or writhed. I am bowed down greatly—The writhing pains of his body caused him to bend together, and this was in sympathy with his dejected soul.

V. 7. Disease-The disease might be some burning fever, breaking forth outwardly in carbuncles, or boils. It is true, this and the other expressions may be taken figuratively, but we should not forsake the literal sense of the words without necessity.

Verse 7. For my loins are filled with a loathsome disease] Or rather, a burning; hlqn nikleh, from hlq kalah, to fry, scorch, &c., hence hlqn nikleh, a burning, or strongly feverish disease.

There is no soundness in my flesh.] All without and all within bears evidence that the whole of my solids and fluids are corrupt.

Verse 7. With a loathsome disease — Hebrew, hlqn, nikleh, with vileness, or with scorching heat. “The disease,” says Poole, “might be some burning fever, breaking forth outwardly in carbuncles, or biles. It is true, this and the other expressions may be taken figuratively; but we should not forsake the literal sense of the words without necessity.” Others, however, are of opinion, that “these are figurative expressions, signifying the excessive misery and extreme wretchedness of the psalmist’s condition. And it must be acknowledged that we find the same way of speaking, and almost the same words used in Scripture, by the prophets, for the same purpose. Thus the Lord says to Ezekiel, 21:6, Sigh therefore, with the breaking of thy loins; and with bitterness sigh before their eyes, where the latter clause explains the former. So Isaiah 21:3, exclaims, upon a like occasion, Therefore are my loins filled with pain, &c.; I was bowed down at the hearing of it. Now no man ever imagined that Ezekiel’s loins were broken, or that Isaiah had a pain in his back like that of a woman in labour: but every one understands these expressions as only denoting the prophet’s great grief and concern. And why should we not conclude that the Prophet David used the like expressions in a like sense; especially as he almost begins this Psalm with bold figurative expressions, and describes his miserable condition by the arrows of God sticking in him, and his hand pressing him sore.” — An anonymous writer quoted by Dodd.

7. This, with verse 3, must be taken literally, as should Job 7:5, not as a figure for great suffering. The participle translated loathsome disease properly means dryness, and hence a burning heat, or inflammation, which causes exhaustion of the fluids. Perhaps the true idea is burning boils. Loins are referred to as the seat of strength, and the word is used as an emblem of strength, and ground of reliance. The strong muscles about the kidneys and lumbar region, being also the depository of fatty substance, (see Leviticus 3:4, 10, 15; Job 15:27, where it is translated flanks,) are here represented as shrunken and dried up by heat.

Verse 8. I am feeble and sore broken] I am so exhausted with my disease that I feel as if on the brink of the grave, and unfit to appear before God; therefore “have I roared for the disquietness of my heart.” That David describes a natural disease here cannot reasonably be doubted; but what that disease was, who shall attempt to say? However, this is evident, that whatever it was, he most deeply deplored the cause of it; and as he worthily lamented it, so he found mercy at the hand of God. It would be easy to show a disease of which what he here enumerates are the very general symptoms; but I forbear, because in this I might attribute to one what, perhaps, in Judea would be more especially descriptive of another.

Verses 8-10. I have roared — Hebrew, ytgav, sha-agti, roared like a lion, or a bear, namely, through extreme misery; by reason of the disquietness of my heart — For the great anxiety and torment of my mind, caused by the deep sense of my sins, and of God’s wrath, and of the sad issue of both. My groaning is not hid from thee — I do not utter all these complaints, nor roar out that thou mayest hear and know them, for thou hearest and knowest my lowest words, yea, the desires of my heart, and all my necessities. And, therefore, I pray thee, pity and deliver me, as I trust thou wilt. My heart panteth — rjrjs, secharchar, circumit, palpitat, goeth round, palpitates, through fear and grief; or, it is perplexed and tossed with many and various thoughts, not knowing what to do, nor whither to go. The light of mine eyes — Mine eyes are grown dim; either through grief and tears, or through weakness.

Ver. 8, 10. I have roared because of the disquietness of my heart. Grief cannot always be allowed to prey on the mind like a silent worm; it will utter itself in language of its own. Yea, I have wept till my strength faileth; till the light of my eyes becomes dim by a superabundance of tears.

8. Feeble—The word means torpid, cold, without vital warmth. A natural reaction from the fever-heat of verse 7. Broken—Crushed. Here taken morally for a “broken heart,” Psalm 51:19. Roared… disquietness— Two words used in allusion to the habits of the lion, bearing the same relation to each other as growling and roaring. The meaning is, the low moaning of his heart had caused the loud wailing of his lips. Hitherto, in pouring out the bitterness of his complaint, David speaks only of himself, especially his physical sufferings, making no allusion to his enemies. Thrice he lays down the moral cause of his sufferings, “Because of thine anger,” “Because of my sin,” “Because of my foolishness.” Vers. 3, 5.

Verse 9. Lord, all my desire is before thee] I long for nothing so much as thy favour; and for this my heart is continually going out after thee. Instead of ynda Adonai, Lord, several of Dr. Kennicott’s MSS. have hwhy Yehovah.

Verses 8-10. I have roared — Hebrew, ytgav, sha-agti, roared like a lion, or a bear, namely, through extreme misery; by reason of the disquietness of my heart — For the great anxiety and torment of my mind, caused by the deep sense of my sins, and of God’s wrath, and of the sad issue of both. My groaning is not hid from thee — I do not utter all these complaints, nor roar out that thou mayest hear and know them, for thou hearest and knowest my lowest words, yea, the desires of my heart, and all my necessities. And, therefore, I pray thee, pity and deliver me, as I trust thou wilt. My heart panteth — rjrjs, secharchar, circumit, palpitat, goeth round, palpitates, through fear and grief; or, it is perplexed and tossed with many and various thoughts, not knowing what to do, nor whither to go. The light of mine eyes — Mine eyes are grown dim; either through grief and tears, or through weakness.

Ver. 8, 10. I have roared because of the disquietness of my heart. Grief cannot always be allowed to prey on the mind like a silent worm; it will utter itself in language of its own. Yea, I have wept till my strength faileth; till the light of my eyes becomes dim by a superabundance of tears.

9. In a subdued tone the psalmist now proceeds to speak (9-15) of his trust in God, and of the effect which his affliction had wrought on friends and enemies. All my desire is before thee—He had laid his cause before God for moral and judicial judgment, and rested it there.

Verse 10. My heart panteth] rjrjs secharchar, flutters, palpitates, through fear and alarm.

My strength faileth] Not being able to take nourishment. The light of mine eyes-is gone] I can scarcely discern any thing through the general decay of my health and vigour, particularly affecting my sight.

Verses 8-10. I have roared — Hebrew, ytgav, sha-agti, roared like a lion, or a bear, namely, through extreme misery; by reason of the disquietness of my heart — For the great anxiety and torment of my mind, caused by the deep sense of my sins, and of God’s wrath, and of the sad issue of both. My groaning is not hid from thee — I do not utter all these complaints, nor roar out that thou mayest hear and know them, for thou hearest and knowest my lowest words, yea, the desires of my heart, and all my necessities. And, therefore, I pray thee, pity and deliver me, as I trust thou wilt. My heart panteth — rjrjs, secharchar, circumit, palpitat, goeth round, palpitates, through fear and grief; or, it is perplexed and tossed with many and various thoughts, not knowing what to do, nor whither to go. The light of mine eyes — Mine eyes are grown dim; either through grief and tears, or through weakness.

Ver. 8, 10. I have roared because of the disquietness of my heart. Grief cannot always be allowed to prey on the mind like a silent worm; it will utter itself in language of its own. Yea, I have wept till my strength faileth; till the light of my eyes becomes dim by a superabundance of tears.

10. My heart panteth—Palpitates violently, as in high fever-heat. Light of mine eyes… is gone—The failing of sight by the force of sorrow and by exhaustion is complained of by Job, 17:7. In this extremity David commits his cause to God only.

Verse 11. My lovers] Those who professed much affection for me; my friends, רעי reai, my companions, who never before left my company, stand aloof.

My kinsmen] ybwrq kerobai, my neighbours, stand afar off. I am deserted by all, and they stand off because of נגעי nigi, my plague. They considered me as suffering under a Divine judgment; and, thinking me an accursed being, they avoided me lest they should be infected by my disease.

Verses 11-13. My lovers and friends stand aloof — Either through neglect and contempt, or disdain of me. They that seek my life lay snares for me — That if my affliction or trouble do not kill me, they may destroy me some other way; and imagine deceits all the day long — They design mischief, but cover it with fair pretences. But I, as a deaf man, heard it not — I carried myself toward them as if I had no ears to hear what they said, either to me or of me, nor a tongue to answer or reprove them for their reproaches and calumnies. And he was thus silent, not for want of just answers to them, but to testify his humiliation for his sins, and his acceptation of the punishment which he had brought upon himself.

Ver. 11, 12. My lovers and my friends stand aloof from my sore. They tremble lest a jealous monarch should suspect them of treason, and deprive them of life, as was done to the priests of Nob. Oh, if I had prophet or friend to console me, it would divide the rolling torrents of all my grief. But now the wicked, regarding me as lost, spread snares for my feet; yea, hunt my soul as a partridge on the mountains.

I find not where to lay my head,

But in the silence of the dead.

11. Lovers… friends… kinsmen—The enumeration covers close friends, companions; neighbours or associates; and kinsmen. These did not come near him, but stood “from before him,” “far off and round about.” See Psalm 31:11; Job 19:13, 14.

V. 12. Deceit-They design mischief, but cover it with fair pretences.

Verse 12. They also that seek after my life] They act towards me as huntsmen after their prey; they lay snares to take away my life. Perhaps this means only that they wished for his death, and would have been glad to have had it in their power to end his days. Others spoke all manner of evil of him, and told falsities against him all the day long.

Verses 11-13. My lovers and friends stand aloof — Either through neglect and contempt, or disdain of me. They that seek my life lay snares for me — That if my affliction or trouble do not kill me, they may destroy me some other way; and imagine deceits all the day long — They design mischief, but cover it with fair pretences. But I, as a deaf man, heard it not — I carried myself toward them as if I had no ears to hear what they said, either to me or of me, nor a tongue to answer or reprove them for their reproaches and calumnies. And he was thus silent, not for want of just answers to them, but to testify his humiliation for his sins, and his acceptation of the punishment which he had brought upon himself.

Ver. 11, 12. My lovers and my friends stand aloof from my sore. They tremble lest a jealous monarch should suspect them of treason, and deprive them of life, as was done to the priests of Nob. Oh, if I had prophet or friend to console me, it would divide the rolling torrents of all my grief. But now the wicked, regarding me as lost, spread snares for my feet; yea, hunt my soul as a partridge on the mountains.

I find not where to lay my head,

But in the silence of the dead.

12. They… that seek… my life—This is David’s first allusion to his enemies. Speak… imagine—They circulated evil reports and meditated— secretly concocted—evil designs against the government. See 2 Samuel 14:25-33; 15:1-6; Psalm 41:5-9. The fact that David’s sickness was considered as a judgment of God, and an evidence that God had forsaken him, gave them boldness and their slanders plausibility.

V. 13. Dumb-Was silent, to testify his humiliation for his sins, and his acceptation of the punishment which he had brought upon himself.

Verse 13. But I, as a deaf man] I was conscious of my guilt, I could not vindicate myself; and I was obliged in silence to bear their insults.

Verses 11-13. My lovers and friends stand aloof — Either through neglect and contempt, or disdain of me. They that seek my life lay snares for me — That if my affliction or trouble do not kill me, they may destroy me some other way; and imagine deceits all the day long — They design mischief, but cover it with fair pretences. But I, as a deaf man, heard it not — I carried myself toward them as if I had no ears to hear what they said, either to me or of me, nor a tongue to answer or reprove them for their reproaches and calumnies. And he was thus silent, not for want of just answers to them, but to testify his humiliation for his sins, and his acceptation of the punishment which he had brought upon himself.

Ver. 13, 14. But I, as a deaf man, heard not, being astounded by a nation full of court fabrications, deceits, and lies. So the Saviour was silent, and answered not a word.

13. I, as a deaf man, heard not—His silence arose from a deep consciousness that the judgment was of God, on account of sin, and a firm belief that it could not proceed beyond the divine purpose.

Verse 14. No reproofs.] twjkwt tochachoth, arguments or vindications; a forensic term. I was as a man accused in open court, and I could make no defence.

Verses 14-16. In whose mouth are no reproofs — Or arguments, to convince or confute them, or to defend myself. For in thee do I hope — I bore their behaviour silently and patiently, because I hoped that thou wouldest answer for me, and plead my cause better than I could myself; which I would not prevent by my impatience, or by avenging myself. Or, But in thee do I hope — Though my friends forsake me, and my enemies plot and practise against me, yet I do not despair, because I have thee on my side. For I said, Hear me, &c. — In my heart and prayers I used this argument, which I knew was prevalent. Lest otherwise they should rejoice over me — Namely, in my destruction, which would also reflect dishonour upon thee, who hast undertaken to defend and save me, and for whose sake I suffer so much from these wicked men, verse 20. When my foot slippeth — When I fall, either into any gross sin, or into any misery, as I have now done; they magnify themselves against me — They triumph in the accomplishment of their designs or desires.

Ver. 13, 14. But I, as a deaf man, heard not, being astounded by a nation full of court fabrications, deceits, and lies. So the Saviour was silent, and answered not a word.

14. No reproofs—The term is judicial, as in Job 23:4, and signifies defence, justification. It is here plural: “I was as a man in whose mouth are no justifications,” no grounds or arguments of defence. Comp. Psalm 39:9. Thus when God judges, “every mouth shall be stopped.” Romans 3:19.

Verse 15. In thee, O Lord, do I hope] I have no helper but thee. Thou wilt hear, O Lord my God.] Thou art eternal in thy compassions, and wilt hear the prayer of a penitent soul. In the printed copies of the Hebrew text we have yhla ynda Adonai Elohai, Lord my God; but, instead of ynda Adonai, one hundred and two of Kennicott’s and Deuteronomy Rossi’s MSS. read hwhy Yehovah. As this word is never pronounced by the Jews, and they consider it dreadfully sacred, in reading, wherever it occurs, they pronounce ynda Adonai; and we may well suppose that Jewish scribes, in writing out copies of the sacred Scriptures, would as naturally write Adonai for Yehovah, as they would in reading supply the former for the latter.

Verses 14-16. In whose mouth are no reproofs — Or arguments, to convince or confute them, or to defend myself. For in thee do I hope — I bore their behaviour silently and patiently, because I hoped that thou wouldest answer for me, and plead my cause better than I could myself; which I would not prevent by my impatience, or by avenging myself. Or, But in thee do I hope — Though my friends forsake me, and my enemies plot and practise against me, yet I do not despair, because I have thee on my side. For I said, Hear me, &c. — In my heart and prayers I used this argument, which I knew was prevalent. Lest otherwise they should rejoice over me — Namely, in my destruction, which would also reflect dishonour upon thee, who hast undertaken to defend and save me, and for whose sake I suffer so much from these wicked men, verse 20. When my foot slippeth — When I fall, either into any gross sin, or into any misery, as I have now done; they magnify themselves against me — They triumph in the accomplishment of their designs or desires.

Ver. 15. In thee, oh Lord, is my hope. Thou wilt eventually hear and deliver me, with thy strong hand. Thou wilt not forsake me. Make haste to help me, oh Lord, my salvation. Thus to the saints, the darkest cloud brightens into day.

15. Thou wilt hear—The psalmist was silent towards men, because his cause did not lie between him and them, but he appeals to God, who will “hear”—rather, answer, as the word properly means, and in this place imports a judicial answer, a vindication.

V. 16. When-When I fall into any misery, they triumph in the accomplishment of their desires.

Verse 16. When my foot slippeth] They watched for my halting; and when my foot slipped, they rejoiced that I had fallen into sin!

Verses 14-16. In whose mouth are no reproofs — Or arguments, to convince or confute them, or to defend myself. For in thee do I hope — I bore their behaviour silently and patiently, because I hoped that thou wouldest answer for me, and plead my cause better than I could myself; which I would not prevent by my impatience, or by avenging myself. Or, But in thee do I hope — Though my friends forsake me, and my enemies plot and practise against me, yet I do not despair, because I have thee on my side. For I said, Hear me, &c. — In my heart and prayers I used this argument, which I knew was prevalent. Lest otherwise they should rejoice over me — Namely, in my destruction, which would also reflect dishonour upon thee, who hast undertaken to defend and save me, and for whose sake I suffer so much from these wicked men, verse 20. When my foot slippeth — When I fall, either into any gross sin, or into any misery, as I have now done; they magnify themselves against me — They triumph in the accomplishment of their designs or desires.

16. Lest… they should rejoice over me—This is urged as the reason for the divine interference; or, if this verse should be made to connect with verse 14, it would be the reason for David’s silence before his enemies, as in Psalm 39:1, 2. The reader will understand that the sentence is elliptical, the words “hear me” and “otherwise” being supplied by the translators.

V. 17. To halt-just falling into destruction. Before me-I am constantly sensible of thy just hand, and of my sins the cause of it.

Verse 17. For I am ready to halt] Literally, I am prepared to halt. So completely infirm is my soul, that it is impossible for me to take one right step in the way of righteousness, unless strengthened by thee.

Verses 17, 18. For I am ready to halt — To fall into destruction, Jeremiah 20:10. And, therefore, if thou dost not help me speedily it will be too late. My sorrow is continually before me — I am deeply and constantly sensible of thy justice in my chastisement, and I shall be overwhelmed with sorrow if thou dost not prevent it. For I will declare mine iniquity — I will confess it to thee as the cause of my sufferings. I will be sorry for my sin — Hebrew, gada, edag, I will be, or am solicitous, or anxious; full of grief for what is past, and of cares and fears for the future; therefore pity, pardon, and save me.

17. I am ready to halt—The idea is, literally, My fall is certain; that is, humanly speaking, nothing is left for me but inevitable ruin, or help from God.

V. 18. Declare-To thee.

Verse 18. I will declare mine iniquity] I will confess it with the deepest humiliation and self-abasement.

Verses 17, 18. For I am ready to halt — To fall into destruction, Jeremiah 20:10. And, therefore, if thou dost not help me speedily it will be too late. My sorrow is continually before me — I am deeply and constantly sensible of thy justice in my chastisement, and I shall be overwhelmed with sorrow if thou dost not prevent it. For I will declare mine iniquity — I will confess it to thee as the cause of my sufferings. I will be sorry for my sin — Hebrew, gada, edag, I will be, or am solicitous, or anxious; full of grief for what is past, and of cares and fears for the future; therefore pity, pardon, and save me.

18. Another sad recurrence to, and confession of, the moral cause of all his sufferings.

V. 19. Strong-Are thriving and flourishing.

Verse 19. But mine enemies are lively] Instead of חיים chaiyim, lively, I would read חינם chinam, without cause; a change made by the half of one letter, n nun for a y yod. See the parallel places, Psalm 35:19; 79:5. See also the Preliminary Dissertation to Dr. Lowth’s Isaiah, p. 40: “But without cause my enemies have strengthened themselves; and they who wrongfully hate me are multiplied.” Here the one member of the verse answers to the other.

Verses 19, 20. Mine enemies are lively — Hebrew, living; that is, thriving, flourishing, and prosperous. They that render evil for good — That hate and persecute me, not only without any injury or provocation on my part, but, as it were, in requital of the good I have done to them. Because I follow the thing that good is — Because I love and diligently practise justice and piety, which they hate, and which I exercised, as I had opportunity, in the punishment of such as they are.

Ver. 19. Mine enemies are lively, flourishing in splendour and power, while I am in exile, suffering from hardships and want.

19. Mine enemies are lively… strong— “Lively” seems to be used in the sense of full of life, as opposed to David’s condition of exhaustion and infirmity. “Strong” may refer to their public influence, or to their numbers, or both.

Verse 20. Because l follow the thing that good is.] The translation is as bad as the sentence is awkward. bwc ypdr tjt tachath rodpi tob, because I follow goodness. There is a remarkable addition to this verse in the Arabic: “They have rejected me, the beloved one, as an abominable dead carcass; they have pierced my body with nails.” I suppose the Arabic translator meant to refer this to Christ.

None of the other Versions have any thing like this addition; only the Æthiopic adds, “They rejected their brethren as an unclean carcass.” St. Ambrose says this reading was found in some Greek and Latin copies in his time; and Theodoret has nearly the same reading with the Arabic: Kai aperriyan me ton agaphton, wv nekron ebdelugmenon, “And they cast me, the beloved, out, as an abominable dead carcass.” Whence this reading came I cannot conjecture.

Verses 19, 20. Mine enemies are lively — Hebrew, living; that is, thriving, flourishing, and prosperous. They that render evil for good — That hate and persecute me, not only without any injury or provocation on my part, but, as it were, in requital of the good I have done to them. Because I follow the thing that good is — Because I love and diligently practise justice and piety, which they hate, and which I exercised, as I had opportunity, in the punishment of such as they are.

20. Render evil for good—This, as well as wrongfully, in verse 19, defines their character, (see Psalm 35:12,) and shows that David’s sin did not lie against his subjects, beyond the moral influence of example, but against God. To his enemies he had been a faithful king and liberal patron. Because I follow… good—This he speaks as a king towards his people. He had sought their good, and religiously he had developed the highest idea of the theocracy. The highly religious character of his government was, indeed, a secret cause of their disaffection. The two closing verses are an earnest prayer for instant help.

Verse 21. Forsake me not, O Lord] Though all have forsaken me, do not thou.

Be not far from me] Though my friends keep aloof, be thou near to help me.

Verse 22. Make haste to help me] I am dying; save, Lord, or I perish. Whoever carefully reads over this Psalm will see what a grievous and bitter thing it is to sin against the Lord, and especially to sin after having known his mercy, and after having escaped from the corruption that is in the world. Reader, be on thy guard; a life of righteousness may be lost by giving way to a moment’s temptation, and a fair character sullied for ever! Let him that most assuredly standeth take heed lest he fall. ‘Tis but a grain of sweet that one can sow,

To reap a harvest of wide-wasting wo.