1 Plead my cause, O Lord, with them that strive with me: fight against them that fight against me.

2 Take hold of shield and buckler, and stand up for mine help.

3 Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.

4 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.

5 Let them be as chaff before the wind: and let the angel of the Lord chase them.

6 Let their way be dark and slippery: and let the angel of the Lord persecute them.

7 For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.

8 Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.

9 And my soul shall be joyful in the Lord: it shall rejoice in his salvation.

10 All my bones shall say, Lord, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?

11 False witnesses did rise up; they laid to my charge things that I knew not.

12 They rewarded me evil for good to the spoiling of my soul.

13 But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.

14 I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.

15 But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:

16 With hypocritical mockers in feasts, they gnashed upon me with their teeth.

17 Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.

18 I will give thee thanks in the great congregation: I will praise thee among much people.

19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.

20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land.

21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.

22 This thou hast seen, O Lord: keep not silence: O Lord, be not far from me.

23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.

24 Judge me, O Lord my God, according to thy righteousness; and let them not rejoice over me.

25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.

26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.

27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servant.

28 And my tongue shall speak of thy righteousness and of thy praise all the day long.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
Plead my cause, O Jehovah!As the enemies of David not only avowedly sought to take away his life, but also troubled him by calumny and misrepresentation, he pleads for the redress of both these grievances. In the first place, by appealing to God for his aid in defense of his cause, he intimates, that he has to do with wicked and maligning men. In the second place, by urging him to take up arms, he shows that he was grievously oppressed. It was a very dishonorable thing, that this holy man, alike eminent for his beneficence and inoffensiveness towards all men, and who by his courtesy and meekness had merited, both in public and private, the esteem and favor of all, was not permitted to escape the reproach and calumny of wicked men; but it is important for us to know this, and it sets before us a very profitable example. If even David did not escape the malice of wicked men, it ought not to seem wonderful or strange to us, if they blame and bite at us. The injuries they inflict upon us may be grievous and painful, but there is incomparable consolation presented to us in this consideration, that God himself interposes for our protection and defense against false accusations. Though calumniators, then, should arise, and tear us, as it were, to pieces, by falsely charging us with crimes, we need not be disturbed, so long as God undertakes to plead our cause against them. There can be no doubt, that in the second clause of the verse David implores God to resist the armed violence of his enemies. The amount of the whole is, that being falsely accused and cruelly persecuted, and finding no help at the hands of men, the Prophet commits the preservation of his life and his reputation to God.
John Calvin Bible Commentary
Say to my soul.Some expound these words thus: Declare to me by secret inspiration; and others, Make me to feel indeed that my salvation is in thy hand. In my opinion, David desires to have it thoroughly fixed in his mind, and to be fully persuaded that God is the author of his salvation. This he was unable, from the present aspect of things, to ascertain and determine; for such is the insensibility and dulness of our natures, that God often delivers us whilst we sleep and are ignorant of it. Accordingly, he makes use of a very forcible manner of expression, in praying that God would grant him a lively sense of his favor, so that being armed with this buckler, he might sustain every conflict, and surmount every opposing obstacle; as if he had said, Lord, whatever may arise to discourage me, confirm me in this persuasion, that my salvation is assuredly in thee; and although temptations drive me hither and thither, recall my thoughts to thee in such a manner, as that my hope of salvation may rise superior to all the dangers to which I shall be exposed;nay, more, that I may become as infallibly certain as if thou hadst said it, that through thy favor I shall be saved.
McArther Bible Commentary
Psalm 35, as to its form, is an individual lament. Its context of literal and legal warfare suggests a scenario of the theocratic king being accused and about to be attacked by a foreign power with whom he had previously entered into a covenant. David presents his "case" before the divine Judge, moving from a complaint about the situation to prayer about the situation; and finally, when the Lord would justly respond to the situation, David praises Him for His righteous intervention. So three cycles of exasperation and expectation in Psalm 35 convey the psalmist's prayers about his opponents to God.
Bible Cross References
1 Samuel 24:15 Psalm 18:43 Psalm 43:1 Psalm 56:2 Psalm 119:154 Isaiah 49:25

Verse 2

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
Take the shield.These words certainly cannot be applied, in the strict and proper sense, to God, who has no need of the spear or buckler: for by the breath of his mouth alone, or merely with his nod, he is able to overthrow all his enemies. But although such figures at first sight appear rude, yet the Holy Ghost employs them in accommodation to the weakness of our understanding, for the purpose of impressing more effectually upon our minds the conviction that God is present to aid us. When troubles and dangers arise, when terrors assail us on every side, when even death presents itself to our view, it is difficult to realize the secret and invisible power of God, which is able to deliver us from all anxiety and fear; for our understandings, which are gross and earthly, tend downward to the earth. That our faith, therefore, may ascend by degrees to the heavenly power of God, he is here introduced armed, after the manner of men, with sword and shield. In the same way, also, when he is in another place termed “a man of war,” it is doubtless in adaptation to the imperfection of our present state, because our minds, from their limited capacity, could in no other way comprehend the extent of that infinite power, which contains in itself every form of help, and has no need of aid from any other quarter. This, therefore, is a prayer that God, by the exercise of his secret and intrinsic power, would show that he alone is able to encounter the whole strength and forces of the ungodly. Some suppose that the Hebrew wordצנה,tsinnah, here used, meansa dart, or some other kind of weapon; but as we have already seen, in the fifth psalm, that it properly signifies abuckler, I see no reason why it should be differently interpreted in this place. Nor is there any thing at all inconsistent in connecting here, as is often done in other places, the buckler and the shield.If the expression here employed had been designed to signify a dart, or a similar weapon, it would have been more natural to connect it with the spear, of which mention is made in the following verse. David, then, first makes mention of defensive armor, praying that God would sustain and repel the assaults of the enemy. The Hebrew wordריק, rik, which signifiesto unsheath, ormake bare, I take simply to mean,to draw out, orbring forth. The Hebrew wordסגור,segor, which I have translatedto oppose, literally signifiesto shut orto close. But as David’s meaning is, that God, by setting himself as a wall or rampart, would prevent his enemies from approaching him, it appears to me that I have faithfully translated it. At the same time, if any should prefer the translation toshut, orclose the way, orto impede it by some obstacle, the meaning; is substantially the same. The opinion of those who contend that it is a noun,is not at all probable.
John Calvin Bible Commentary
Say to my soul.Some expound these words thus: Declare to me by secret inspiration; and others, Make me to feel indeed that my salvation is in thy hand. In my opinion, David desires to have it thoroughly fixed in his mind, and to be fully persuaded that God is the author of his salvation. This he was unable, from the present aspect of things, to ascertain and determine; for such is the insensibility and dulness of our natures, that God often delivers us whilst we sleep and are ignorant of it. Accordingly, he makes use of a very forcible manner of expression, in praying that God would grant him a lively sense of his favor, so that being armed with this buckler, he might sustain every conflict, and surmount every opposing obstacle; as if he had said, Lord, whatever may arise to discourage me, confirm me in this persuasion, that my salvation is assuredly in thee; and although temptations drive me hither and thither, recall my thoughts to thee in such a manner, as that my hope of salvation may rise superior to all the dangers to which I shall be exposed;nay, more, that I may become as infallibly certain as if thou hadst said it, that through thy favor I shall be saved.
Bible Cross References
Psalm 44:26 Psalm 91:4

Verse 3

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
Say to my soul.Some expound these words thus: Declare to me by secret inspiration; and others, Make me to feel indeed that my salvation is in thy hand. In my opinion, David desires to have it thoroughly fixed in his mind, and to be fully persuaded that God is the author of his salvation. This he was unable, from the present aspect of things, to ascertain and determine; for such is the insensibility and dulness of our natures, that God often delivers us whilst we sleep and are ignorant of it. Accordingly, he makes use of a very forcible manner of expression, in praying that God would grant him a lively sense of his favor, so that being armed with this buckler, he might sustain every conflict, and surmount every opposing obstacle; as if he had said, Lord, whatever may arise to discourage me, confirm me in this persuasion, that my salvation is assuredly in thee; and although temptations drive me hither and thither, recall my thoughts to thee in such a manner, as that my hope of salvation may rise superior to all the dangers to which I shall be exposed;nay, more, that I may become as infallibly certain as if thou hadst said it, that through thy favor I shall be saved.
McArther Bible Commentary
Say to my soul, "I am your salvation." David is longing for reassurance (cf. Psa 3:8).
Bible Cross References
Psalm 3:8 Psalm 62:2

Verse 4

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
Let those who seek my soul be confounded.David now calls upon God to take vengeance upon his enemies; and he asks not only that he would disappoint and destroy their designs, but also that he would recompense them according to their deserts. In the first place, he desires that they may be confounded and put to shame in seeing their expectation and desire fail; and then he proceeds farther, desiring that while they imagine themselves to be firmly established, and deeply rooted, they may be like chaff or stubble. As the chaff is driven with the wind, so also he desires, that, being disquieted by the secret impulse of the angel of the Lord, they may never have rest. The imprecation which follows is even more dreadful, and it is this: that wherever they go they may meet with darkness and slippery places; and that in their doubt and perplexity the angel of the Lord would pursue them. In fine, whatever they devise, and to whatever side they turn, he prays that all their counsels and enterprises may come to a disastrous termination. When he desires that they may be driven by the angel of the Lord, we learn from this that the reason why the ungodly are troubled, though no man pursues them, is, that God smites them with a spirit of amazement, and distracts them with such fears that they tremble and are troubled.
John Calvin Bible Commentary
The same thing he expresses more clearly in the following verse, praying that the angel of the Lord would drive them through dark and slippery places, so that reason and understanding might fail them, and that they might not know whither to go, nor what to become, nor have even time given them to draw their breath. We need not be surprised that this work should be assigned to the angels, by whose instrumentality God executes his judgments. At the same time, this passage may be expounded of the devils as well as of the holy angels, who are ever ready to execute the divine behests. We know that the devil is permitted to exercise his dominion over the reprobate; and hence it is often said that “an evil spirit from God came upon Saul,” (1 Samuel 18:10.) But as the devils never execute the will of God, unless compelled to do it when God wishes to serve himself of them; the Sacred Scriptures declare that the holy and elect angels are in a much higher sense the servants of God. God, then, executes his judgments by the wicked and reprobate angels; but he gives the elect angels the pre-eminence over them. On this account, also, good angels only are called rightfully “principalities,” as inEphesians 3:10;Colossians 1:16, and other similar passages. If it is objected that it is not meet that the angels, who are the ministers of grace and salvation, and the appointed guardians of the faithful, should be employed in executing judgment upon the reprobate, the explanation is simply this, that they cannot watch for the preservation of the godly without being prepared for fighting — that they cannot succor them by their aid without also opposing their enemies, and declaring themselves to be against them. The style of imprecation which the Psalmist here employs can be explained only by bearing in mind what I have elsewhere said, namely, that David pleads not simply his own cause, nor utters rashly the dictates of passion, nor with unadvised zeal desires the destruction of his enemies; but under the guidance of the Holy Spirit he entertains and expresses against the reprobate such desires as were characterised by great moderation, and which were far removed from the spirit of those who are impelled either by desire of revenge or hatred, or some other inordinate emotion of the flesh.
John Calvin Bible Commentary
For they have hid for me without a cause.He here declares that he did not take the name of God in vain, nor call upon him for protection without just cause, for he openly asserts his innocence, and complains that he was thus severely afflicted without having committed any crime, or given any occasion to his enemies. It becomes us carefully to mark this, so that no one may rush unadvisedly into God’s presence, nor call upon him for vengeance, without the assurance and testimony of a good conscience. When he says that he was assailed by stratagem, fraud, and wicked practices, there is implied in this a tacit commendation of his own integrity.
McArther Bible Commentary
Cf. the imprecations of Psalms 7; 69; 109.
Bible Cross References
Psalm 38:12 Psalm 40:14 Psalm 70:2 Psalm 71:13 Psalm 83:17 Psalm 129:5 Jeremiah 17:18

Verse 5

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
For they have hid for me without a cause.He here declares that he did not take the name of God in vain, nor call upon him for protection without just cause, for he openly asserts his innocence, and complains that he was thus severely afflicted without having committed any crime, or given any occasion to his enemies. It becomes us carefully to mark this, so that no one may rush unadvisedly into God’s presence, nor call upon him for vengeance, without the assurance and testimony of a good conscience. When he says that he was assailed by stratagem, fraud, and wicked practices, there is implied in this a tacit commendation of his own integrity.
Bible Cross References
Job 21:18 Psalm 1:4 Psalm 83:13 Isaiah 29:5 Habakkuk 3:6

Verse 6

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
For they have hid for me without a cause.He here declares that he did not take the name of God in vain, nor call upon him for protection without just cause, for he openly asserts his innocence, and complains that he was thus severely afflicted without having committed any crime, or given any occasion to his enemies. It becomes us carefully to mark this, so that no one may rush unadvisedly into God’s presence, nor call upon him for vengeance, without the assurance and testimony of a good conscience. When he says that he was assailed by stratagem, fraud, and wicked practices, there is implied in this a tacit commendation of his own integrity.
Bible Cross References
Psalm 73:18 Jeremiah 23:12

Verse 7

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
For they have hid for me without a cause.He here declares that he did not take the name of God in vain, nor call upon him for protection without just cause, for he openly asserts his innocence, and complains that he was thus severely afflicted without having committed any crime, or given any occasion to his enemies. It becomes us carefully to mark this, so that no one may rush unadvisedly into God’s presence, nor call upon him for vengeance, without the assurance and testimony of a good conscience. When he says that he was assailed by stratagem, fraud, and wicked practices, there is implied in this a tacit commendation of his own integrity.
McArther Bible Commentary
without cause … without cause. This adds to his defense; all their attacks, from a covenant or legal standpoint, have been unjustified.
Bible Cross References
Psalm 9:15 Psalm 35:17 Psalm 57:6 Psalm 69:4 Psalm 109:3 Psalm 119:85 Psalm 140:5 Jeremiah 18:20 Lamentations 3:52

Verse 8

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
Let confusion of which he is not aware come upon him.David again prays that God would cause to return upon the head of his enemies the mischief which they had directed against a just and an inoffensive man. The change from the plural to the singular number, even when the same subject, is spoken of, is, we know, a thing very common among the Hebrews. Accordingly, what is here said of one man is applicable to all David’s enemies in general, unless, perhaps, we are rather inclined to suppose that allusion is here made to Saul or some one of his nobles. But as it is certain that the prayer which he here offers against Saul as the head extends to the whole body, in other words, to all his followers,it matters little in which way we understand it. The Hebrew wordשואה,shoah, sometimes signifiesconfusion, and sometimesdestruction; and, therefore, many translate it,Let destruction, ordesolation, orruin, come upon him. The other rendering, however, seems more suitable, for he immediately adds,Let his own net which he hath hidden catch him, let him fall into it with confusionThe way in which others render it,Let him fall into destruction itself, is certainly forced and unnatural. But the meaning of the clause will be brought out very suitable if it is viewed as a prayer of David, that as the wicked settle down like wine upon the lees, in present enjoyments, and fear nothing, as if they were placed beyond the reach of all danger, some calamity which they think not of may suddenly come upon them like a tempest, and overwhelm them. It never for a moment occurs to them as at all possible that their stratagems and craft, their wicked practices, and all the snares which they lay for the good and the simple, turn to the destruction of themselves who have devised them. David, therefore, very properly desires that they may fall with confusion into the nets which they have laid; in other words, that they may be filled with amazement and terror when they are suddenly and unexpectedly visited with calamity. The more unbounded and extravagant the exultation of men is, through their vainly and foolishly imagining that they shall escape unpunished, the more are they filled with amazement and fear when calamity suddenly overtakes them. I have, however, no doubt that David here refers to some strange and extraordinary calamity. Letconfusion, then, of which he thinks not, come upon him; that is to say, when he shall have persuaded himself that all goes well with him, and promised himself peace in his deceitful fascinations, then let unwonted terror strike him to the heart, and let him feel by his tumultuous fear that he is caught in his own snares.
John Calvin Bible Commentary
O Jehovah! who is like thee?Here he explains more fully the nature of his joy in the salvation of God of which he had spoken, showing that it consisted in his ascribing entirely to God the deliverance which he had obtained. Men, in general, praise God in such a manner that he scarcely obtains the tenth part of his due. But David, distinguishing him from all others, distinctly declares that the whole glory of his deliverance is due to him alone. And, certainly, we then only yield to God what belongs to him, when, investing him with his own power, we rest all our hopes on him. For what purpose does it serve, loudly to celebrate the name of God with our mouths, if we tear in pieces his power and goodness at our pleasure? David, therefore, in the true spirit of godliness, extols the greatness of God by this high encomium, that he is the guardian and defender of the poor, and rescues the needy and afflicted from the hand of those who oppress them; as if he had said, It is God’s peculiar duty to succor the miserable. By these words we are taught to cling to the hope of better things in adversity; for the power and resources of our enemies, however great they may be, is no reason why we should lose our confidence, since God declares to us from heaven that he reigns expressly for the purpose of resisting the strong and powerful. If the children of this world, who employ their power in injuring and oppressing the weak, had the least degree of sound understanding, it would certainly serve to restrain their audacity, and prevent them proceeding farther in provoking the wrath of God.
Bible Cross References
1 Thessalonians 5:3 Job 18:8 Psalm 9:15 Psalm 55:23 Psalm 73:18 Psalm 141:10 Isaiah 47:11 Jeremiah 17:18

Verse 9

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
And my soul is joyful in Jehovah.Others read this in the optative mood,May my soul rejoice in Jehovah, and may it be glad in his salvationBut instead of continuing to express his desires, David, in my opinion, rather promises in this verse that he will be grateful to God. This is still more evident from the following verse, in which extolling very highly the goodness of God, he says that he will celebrate the remembrance of it with every member of his body. While, therefore, some ascribe to fortune, and others to their own skill, the praise of their deliverance from danger, and few, if any, yield the whole praise of it to God, David here declares that he will not forget the favor which God had bestowed upon him. My soul, says he, shall rejoice, not in a deliverance of the author of which it is ignorant, but in the salvation of God. To place the matter in a still stronger light, he assigns to his very bones the office of declaring the divine glory. As if not content that his tongue should be employed in this, he applies all the members of his body to the work of setting forth the praises of God. The style of speaking which he employs is hyperbolical, but in this way he shows unfeignedly that his love to God was so strong that he desired to spend his sinews and bones in declaring the reality and truth of his devotion.
John Calvin Bible Commentary
O Jehovah! who is like thee?Here he explains more fully the nature of his joy in the salvation of God of which he had spoken, showing that it consisted in his ascribing entirely to God the deliverance which he had obtained. Men, in general, praise God in such a manner that he scarcely obtains the tenth part of his due. But David, distinguishing him from all others, distinctly declares that the whole glory of his deliverance is due to him alone. And, certainly, we then only yield to God what belongs to him, when, investing him with his own power, we rest all our hopes on him. For what purpose does it serve, loudly to celebrate the name of God with our mouths, if we tear in pieces his power and goodness at our pleasure? David, therefore, in the true spirit of godliness, extols the greatness of God by this high encomium, that he is the guardian and defender of the poor, and rescues the needy and afflicted from the hand of those who oppress them; as if he had said, It is God’s peculiar duty to succor the miserable. By these words we are taught to cling to the hope of better things in adversity; for the power and resources of our enemies, however great they may be, is no reason why we should lose our confidence, since God declares to us from heaven that he reigns expressly for the purpose of resisting the strong and powerful. If the children of this world, who employ their power in injuring and oppressing the weak, had the least degree of sound understanding, it would certainly serve to restrain their audacity, and prevent them proceeding farther in provoking the wrath of God.
Bible Cross References
Luke 1:47 1 Samuel 2:1 Psalm 9:14 Psalm 13:5 Isaiah 61:10

Verse 10

Matthew Henry's Concise Bible Commentary
David prays for safety.
It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
John Calvin Bible Commentary
O Jehovah! who is like thee?Here he explains more fully the nature of his joy in the salvation of God of which he had spoken, showing that it consisted in his ascribing entirely to God the deliverance which he had obtained. Men, in general, praise God in such a manner that he scarcely obtains the tenth part of his due. But David, distinguishing him from all others, distinctly declares that the whole glory of his deliverance is due to him alone. And, certainly, we then only yield to God what belongs to him, when, investing him with his own power, we rest all our hopes on him. For what purpose does it serve, loudly to celebrate the name of God with our mouths, if we tear in pieces his power and goodness at our pleasure? David, therefore, in the true spirit of godliness, extols the greatness of God by this high encomium, that he is the guardian and defender of the poor, and rescues the needy and afflicted from the hand of those who oppress them; as if he had said, It is God’s peculiar duty to succor the miserable. By these words we are taught to cling to the hope of better things in adversity; for the power and resources of our enemies, however great they may be, is no reason why we should lose our confidence, since God declares to us from heaven that he reigns expressly for the purpose of resisting the strong and powerful. If the children of this world, who employ their power in injuring and oppressing the weak, had the least degree of sound understanding, it would certainly serve to restrain their audacity, and prevent them proceeding farther in provoking the wrath of God.
McArther Bible Commentary
Lord, who is like You? This had become a canonized expression of awe at the uniqueness of Israel's great God (cf. Exo 15:11; Mic 7:18).
Bible Cross References
Exodus 15:11 Job 5:15 Psalm 12:5 Psalm 18:17 Psalm 37:14 Psalm 51:8 Psalm 71:19 Psalm 74:21 Psalm 86:8 Psalm 89:8 Psalm 109:16 Psalm 113:5 Psalm 140:12 Proverbs 22:23 Micah 7:18

Verse 11

Matthew Henry's Concise Bible Commentary
He complains of his enemies.
Call a man ungrateful, and you can call him no worse: this was the character of David's enemies. Herein he was a type of Christ. David shows how tenderly he had behaved towards them in afflictions. We ought to mourn for the sins of those who do not mourn for themselves. We shall not lose by the good offices we do to any, how ungrateful soever they may be. Let us learn to possess our souls in patience and meekness like David, or rather after Christ's example.
John Calvin Bible Commentary
Violent witnesses rise up.The Hebrew is,they shall rise up; but in using the future tense, the Psalmist intimates that he is speaking of what he had suffered for a long time. And he complains that he was so oppressed with calumny that he had no opportunity of defending himself; than which nothing more grievous and painful can ever happen to those of an ingenuous mind, and who are conscious of no blame. Besides, he not only says that he had been falsely accused, but he also condemns the audacity and insolence of those who violently rose up to bear witness against him. To this belongs what he adds,They charge me with things which I know not.David then was not only spoiled of his worldly goods, and basely driven into exile, but was also accused and loaded with infamy under color of justice. Being involved in such distress, he resorted directly to God, hoping that he would maintain his innocence. So ought the children of God to walk through good report and bad report, and patiently suffer reproach, until he assert and declare their innocence from on high. In old times, it was a common proverb among the heathen, “There is no theater more beautiful than a good conscience;” and in this they uttered a noble sentiment; but no man can be sustained and supported by the purity of his conscience unless he has recourse to God.
John Calvin Bible Commentary
But they rejoiced at my halting.I see no reason why interpreters should trouble themselves as they do about the wordhalting. Some conjecture that David had his leg put out of joint, and others suppose that he halted from some disease. But when we consider carefully the whole passage, nothing is more evident than that he refers by this expression to the calamities which befell him; as if he had said, As soon as they saw me begin to stagger and ready to fall, they did as it were gather together against me, and endeavored entirely to overthrow me. There is, therefore, in this expression almost the same metaphor as we have already seen in the wordsickness. Now, as men often relent at seeing the misfortunes of their enemies, so that they cease to hate or persecute those who are already miserably wretched, it was an evidence of the very cruel and fierce spirit by which David’s former friends were actuated against him, when, upon seeing him cast down and afflicted, they were rather by this incited furiously and insolently to assail him. At the commencement he speaks only of a few; but immediately after, in order to show still farther the indignity which had been done to him, he adds to them the base and ignoble of the common people; not that he blames all alike, but that he may the better show with what bitter hostility he was assailed on all sides. It is probable that those who were then in power were as it were firebrands, who endeavored to kindle every where the flame of hatred against David, that the people every where might rise up to destroy him, and strive with each other in this enterprise. And he repeats twicethat they gathered themselves together, in order to show how resolute and determined they were in their opposition to him; unless, perhaps, some would prefer to explain the words thus: They gathered themselves together, not only those who had some pretext for doing so, but even the lowest of the people. The Hebrew wordנכים,nekim, literally signifiesthe whipped, orbeaten,but it is here to be understood as denoting base and disreputable persons. Some interpreters, indeed, derive it from the wordכאה,kaäh, which signifiesto make sad, and expound it actively, Those who make me sad: but the previous interpretation agrees better with the design of the passage, namely, that David was shamefully treated by the lowest dregs of the people. The words,I knew not, may be referred to the cause as well as to the persons. I, however, explain it as referring to the persons in this sense: So far from having any cause to complain that I have offended them, or done them any harm, I did not even know them. At the same time, these words may be understood as implying a complaint on the part of David, that the people were enraged against him without any cause, since he is conscious of no crime, and can conceive of no ground for such fierce hatred towards him. As to the last clause of the verse, also, although interpreters entertain different opinions, it appears to me that I have given the true and natural meaning. Literally it is,they did cut, and ceased not; but there can be no doubt that the language is metaphorical, and that the wordcutsignifies that they opened their mouth; as if David had said, They have insolently poured forth with open mouth their scoffing and reproachful words against me. The additional clause in the sentence,and ceased not, is a repetition common in the Hebrew language, and is employed to express the vehemence with which David’s enemies proceeded against him. It implies that there was no end or measure to their evil-speaking, and that they continued to pour forth with distended throats whatever first occurred to them.
McArther Bible Commentary
A strong contrast is drawn between the psalmist's attitude about the covenant agreement and that of his treaty partner.
Bible Cross References
Exodus 23:1 Psalm 27:12 Psalm 69:4

Verse 12

Matthew Henry's Concise Bible Commentary
He complains of his enemies.
Call a man ungrateful, and you can call him no worse: this was the character of David's enemies. Herein he was a type of Christ. David shows how tenderly he had behaved towards them in afflictions. We ought to mourn for the sins of those who do not mourn for themselves. We shall not lose by the good offices we do to any, how ungrateful soever they may be. Let us learn to possess our souls in patience and meekness like David, or rather after Christ's example.
John Calvin Bible Commentary
They render me evil for good.David again shows that the malice of his enemies was of a very aggravated character, because they not only oppressed him wrongfully, seeing he was innocent, and had given them no occasion of offense, but also because even those who had received much enjoyment and many favors from him, recompensed him in a very strange and ungrateful manner. Such disgraceful conduct wounds the feelings of good men very severely, and seems quite intolerable. But it is an inexpressibly great consolation when we can testify before God, that we have attempted by every means in our power to soothe the minds of our enemies, and to bow them to gentleness, although, notwithstanding, they are hurried on by insatiable cruelty in desiring our hurt; for God will not suffer this barbarous and brutal ingratitude to pass unpunished. Their cruelty is farther expressed when it is said that they endeavored to bereave (for so it is properly in the Hebrew) the soul of a meek and peaceable man; that is to say, to deprive it of comfort, and render it so desolate as to overwhelm it with despair and destroy it. David afterwards recounts certain acts of kindness which he had done them, and which, if they had had any sense of equity and humanity, ought to have been as so many sacred bonds of mutual love. He does not say that he aided them with money or with goods, or that he had by some other means exercised liberality towards them, for it may sometimes happen that when the hand is open the heart may be shut; but he mentions certain tokens of true and genuine love — that he lamented their misfortunes before God, and was troubled for them, as if he had mourned for the death of his mother; and, finally, that he felt for and took an interest in them as if they had been his own brothers. Since then he had thus laid them under high obligations to him, of what baser ingratitude could they be guilty than to vomit against him in his adversity the poison of their hatred? With respect to the meaning of the words, I take the termsickness, in this place, to signify metaphorically any kind of trouble or sorrow. David’s meaning is, that as often as any calamity had befallen them he was a partaker of their grief. A good evidence of this was the prayer which he says hepoured out into his own bosom. The proper meaning of the expression is, that he did not ostentatiously utter his prayers aloud before men, like many who pretend much more affection than they really feel, but that by praying in secret, and without making the world privy to it, he showed that he was sincerely and from the heart distressed by reason of their affliction. As we say that a man rejoices in his own bosom, who is satisfied with the secret and inward feeling of his heart, without declaring it to others, so also one may be said to weep or pray in his own bosom, who pours not forth his tears and prayers before men to secure their favor, but, contented with having God alone for his witness, conceals his emotions in his own heart. I do not, however, deny that in this manner of speaking there is expressed the attitude of one who prays, as if the Psalmist had said, that he bowed down his body, and prayed with his head hanging down, and his arms folded, as men in heaviness are accustomed to do.But this especially we ought to regard as his meaning, that there was no dissimulation in his prayer. Some think that there is an imprecation in his words, and they explain them in this sense. Lord, if it is true that I have not desired all prosperity to them, let all mischief fall upon me: but this is a forced explanation. There is still another exposition, which has as little plausibility in it; and it is this: Because I profited nothing by praying for them, the fruit of my prayer returned to myself. The sense, which is more in unison with the purpose and also the words of the prophet, is, I prayed for them just as I pray for myself. But what I have already advanced concerning the secret affection of the Psalmist will, I hope, prove satisfactory to the judicious reader. With respect tosackcloth and fasting, he used them as helps to prayer. The faithful pray even after their meals, and do not observe fasting every day as necessary for prayer, nor consider it needful to put on sackcloth whenever they come into the presence of God. But we know that those who lived in ancient times resorted to these exercises when any urgent necessity pressed upon them. In the time of public calamity or danger they all put on sackcloth, and gave themselves to fasting, that by humbling themselves before God, and acknowledging their guilt, they might appease his wrath. In like manner, when any one in particular was afflicted, in order to excite himself to greater earnestness in prayer, he put on sackcloth and engaged in fasting, as being the tokens of grief. When David then, as he here tells us, put on sackcloth, it was the same as if he had taken upon himself the sins of his enemies, in order to implore from God mercy for them, while they were exerting all their power to accomplish his destruction. Although we may reckon the wearing of sackcloth and sitting in ashes among the number of the legal ceremonies, yet the exercise of fasting remains in force amongst us at this day as well as in the time of David. When God, therefore, calls us to repentance, by showing us signs of his displeasure, let us bear in mind that we ought not only to pray to him after the ordinary manner, but also to employ such means as are fitted to promote our humility. In conclusion, the Psalmist says that he behaved and acted towards them as if each of them had been his brother.
John Calvin Bible Commentary
But they rejoiced at my halting.I see no reason why interpreters should trouble themselves as they do about the wordhalting. Some conjecture that David had his leg put out of joint, and others suppose that he halted from some disease. But when we consider carefully the whole passage, nothing is more evident than that he refers by this expression to the calamities which befell him; as if he had said, As soon as they saw me begin to stagger and ready to fall, they did as it were gather together against me, and endeavored entirely to overthrow me. There is, therefore, in this expression almost the same metaphor as we have already seen in the wordsickness. Now, as men often relent at seeing the misfortunes of their enemies, so that they cease to hate or persecute those who are already miserably wretched, it was an evidence of the very cruel and fierce spirit by which David’s former friends were actuated against him, when, upon seeing him cast down and afflicted, they were rather by this incited furiously and insolently to assail him. At the commencement he speaks only of a few; but immediately after, in order to show still farther the indignity which had been done to him, he adds to them the base and ignoble of the common people; not that he blames all alike, but that he may the better show with what bitter hostility he was assailed on all sides. It is probable that those who were then in power were as it were firebrands, who endeavored to kindle every where the flame of hatred against David, that the people every where might rise up to destroy him, and strive with each other in this enterprise. And he repeats twicethat they gathered themselves together, in order to show how resolute and determined they were in their opposition to him; unless, perhaps, some would prefer to explain the words thus: They gathered themselves together, not only those who had some pretext for doing so, but even the lowest of the people. The Hebrew wordנכים,nekim, literally signifiesthe whipped, orbeaten,but it is here to be understood as denoting base and disreputable persons. Some interpreters, indeed, derive it from the wordכאה,kaäh, which signifiesto make sad, and expound it actively, Those who make me sad: but the previous interpretation agrees better with the design of the passage, namely, that David was shamefully treated by the lowest dregs of the people. The words,I knew not, may be referred to the cause as well as to the persons. I, however, explain it as referring to the persons in this sense: So far from having any cause to complain that I have offended them, or done them any harm, I did not even know them. At the same time, these words may be understood as implying a complaint on the part of David, that the people were enraged against him without any cause, since he is conscious of no crime, and can conceive of no ground for such fierce hatred towards him. As to the last clause of the verse, also, although interpreters entertain different opinions, it appears to me that I have given the true and natural meaning. Literally it is,they did cut, and ceased not; but there can be no doubt that the language is metaphorical, and that the wordcutsignifies that they opened their mouth; as if David had said, They have insolently poured forth with open mouth their scoffing and reproachful words against me. The additional clause in the sentence,and ceased not, is a repetition common in the Hebrew language, and is employed to express the vehemence with which David’s enemies proceeded against him. It implies that there was no end or measure to their evil-speaking, and that they continued to pour forth with distended throats whatever first occurred to them.
Bible Cross References
John 10:32 Psalm 38:20 Psalm 109:5 Proverbs 17:13 Jeremiah 18:20

Verse 13

Matthew Henry's Concise Bible Commentary
He complains of his enemies.
Call a man ungrateful, and you can call him no worse: this was the character of David's enemies. Herein he was a type of Christ. David shows how tenderly he had behaved towards them in afflictions. We ought to mourn for the sins of those who do not mourn for themselves. We shall not lose by the good offices we do to any, how ungrateful soever they may be. Let us learn to possess our souls in patience and meekness like David, or rather after Christ's example.
John Calvin Bible Commentary
But they rejoiced at my halting.I see no reason why interpreters should trouble themselves as they do about the wordhalting. Some conjecture that David had his leg put out of joint, and others suppose that he halted from some disease. But when we consider carefully the whole passage, nothing is more evident than that he refers by this expression to the calamities which befell him; as if he had said, As soon as they saw me begin to stagger and ready to fall, they did as it were gather together against me, and endeavored entirely to overthrow me. There is, therefore, in this expression almost the same metaphor as we have already seen in the wordsickness. Now, as men often relent at seeing the misfortunes of their enemies, so that they cease to hate or persecute those who are already miserably wretched, it was an evidence of the very cruel and fierce spirit by which David’s former friends were actuated against him, when, upon seeing him cast down and afflicted, they were rather by this incited furiously and insolently to assail him. At the commencement he speaks only of a few; but immediately after, in order to show still farther the indignity which had been done to him, he adds to them the base and ignoble of the common people; not that he blames all alike, but that he may the better show with what bitter hostility he was assailed on all sides. It is probable that those who were then in power were as it were firebrands, who endeavored to kindle every where the flame of hatred against David, that the people every where might rise up to destroy him, and strive with each other in this enterprise. And he repeats twicethat they gathered themselves together, in order to show how resolute and determined they were in their opposition to him; unless, perhaps, some would prefer to explain the words thus: They gathered themselves together, not only those who had some pretext for doing so, but even the lowest of the people. The Hebrew wordנכים,nekim, literally signifiesthe whipped, orbeaten,but it is here to be understood as denoting base and disreputable persons. Some interpreters, indeed, derive it from the wordכאה,kaäh, which signifiesto make sad, and expound it actively, Those who make me sad: but the previous interpretation agrees better with the design of the passage, namely, that David was shamefully treated by the lowest dregs of the people. The words,I knew not, may be referred to the cause as well as to the persons. I, however, explain it as referring to the persons in this sense: So far from having any cause to complain that I have offended them, or done them any harm, I did not even know them. At the same time, these words may be understood as implying a complaint on the part of David, that the people were enraged against him without any cause, since he is conscious of no crime, and can conceive of no ground for such fierce hatred towards him. As to the last clause of the verse, also, although interpreters entertain different opinions, it appears to me that I have given the true and natural meaning. Literally it is,they did cut, and ceased not; but there can be no doubt that the language is metaphorical, and that the wordcutsignifies that they opened their mouth; as if David had said, They have insolently poured forth with open mouth their scoffing and reproachful words against me. The additional clause in the sentence,and ceased not, is a repetition common in the Hebrew language, and is employed to express the vehemence with which David’s enemies proceeded against him. It implies that there was no end or measure to their evil-speaking, and that they continued to pour forth with distended throats whatever first occurred to them.
Bible Cross References
Matthew 10:13 Luke 10:6 Job 30:25 Psalm 69:10 Psalm 69:11 Psalm 79:12 Psalm 109:24

Verse 14

Matthew Henry's Concise Bible Commentary
He complains of his enemies.
Call a man ungrateful, and you can call him no worse: this was the character of David's enemies. Herein he was a type of Christ. David shows how tenderly he had behaved towards them in afflictions. We ought to mourn for the sins of those who do not mourn for themselves. We shall not lose by the good offices we do to any, how ungrateful soever they may be. Let us learn to possess our souls in patience and meekness like David, or rather after Christ's example.
John Calvin Bible Commentary
But they rejoiced at my halting.I see no reason why interpreters should trouble themselves as they do about the wordhalting. Some conjecture that David had his leg put out of joint, and others suppose that he halted from some disease. But when we consider carefully the whole passage, nothing is more evident than that he refers by this expression to the calamities which befell him; as if he had said, As soon as they saw me begin to stagger and ready to fall, they did as it were gather together against me, and endeavored entirely to overthrow me. There is, therefore, in this expression almost the same metaphor as we have already seen in the wordsickness. Now, as men often relent at seeing the misfortunes of their enemies, so that they cease to hate or persecute those who are already miserably wretched, it was an evidence of the very cruel and fierce spirit by which David’s former friends were actuated against him, when, upon seeing him cast down and afflicted, they were rather by this incited furiously and insolently to assail him. At the commencement he speaks only of a few; but immediately after, in order to show still farther the indignity which had been done to him, he adds to them the base and ignoble of the common people; not that he blames all alike, but that he may the better show with what bitter hostility he was assailed on all sides. It is probable that those who were then in power were as it were firebrands, who endeavored to kindle every where the flame of hatred against David, that the people every where might rise up to destroy him, and strive with each other in this enterprise. And he repeats twicethat they gathered themselves together, in order to show how resolute and determined they were in their opposition to him; unless, perhaps, some would prefer to explain the words thus: They gathered themselves together, not only those who had some pretext for doing so, but even the lowest of the people. The Hebrew wordנכים,nekim, literally signifiesthe whipped, orbeaten,but it is here to be understood as denoting base and disreputable persons. Some interpreters, indeed, derive it from the wordכאה,kaäh, which signifiesto make sad, and expound it actively, Those who make me sad: but the previous interpretation agrees better with the design of the passage, namely, that David was shamefully treated by the lowest dregs of the people. The words,I knew not, may be referred to the cause as well as to the persons. I, however, explain it as referring to the persons in this sense: So far from having any cause to complain that I have offended them, or done them any harm, I did not even know them. At the same time, these words may be understood as implying a complaint on the part of David, that the people were enraged against him without any cause, since he is conscious of no crime, and can conceive of no ground for such fierce hatred towards him. As to the last clause of the verse, also, although interpreters entertain different opinions, it appears to me that I have given the true and natural meaning. Literally it is,they did cut, and ceased not; but there can be no doubt that the language is metaphorical, and that the wordcutsignifies that they opened their mouth; as if David had said, They have insolently poured forth with open mouth their scoffing and reproachful words against me. The additional clause in the sentence,and ceased not, is a repetition common in the Hebrew language, and is employed to express the vehemence with which David’s enemies proceeded against him. It implies that there was no end or measure to their evil-speaking, and that they continued to pour forth with distended throats whatever first occurred to them.
Bible Cross References
Job 30:25 Psalm 38:6 Psalm 141:5 Ecclesiastes 12:3

Verse 15

Matthew Henry's Concise Bible Commentary
He complains of his enemies.
Call a man ungrateful, and you can call him no worse: this was the character of David's enemies. Herein he was a type of Christ. David shows how tenderly he had behaved towards them in afflictions. We ought to mourn for the sins of those who do not mourn for themselves. We shall not lose by the good offices we do to any, how ungrateful soever they may be. Let us learn to possess our souls in patience and meekness like David, or rather after Christ's example.
John Calvin Bible Commentary
But they rejoiced at my halting.I see no reason why interpreters should trouble themselves as they do about the wordhalting. Some conjecture that David had his leg put out of joint, and others suppose that he halted from some disease. But when we consider carefully the whole passage, nothing is more evident than that he refers by this expression to the calamities which befell him; as if he had said, As soon as they saw me begin to stagger and ready to fall, they did as it were gather together against me, and endeavored entirely to overthrow me. There is, therefore, in this expression almost the same metaphor as we have already seen in the wordsickness. Now, as men often relent at seeing the misfortunes of their enemies, so that they cease to hate or persecute those who are already miserably wretched, it was an evidence of the very cruel and fierce spirit by which David’s former friends were actuated against him, when, upon seeing him cast down and afflicted, they were rather by this incited furiously and insolently to assail him. At the commencement he speaks only of a few; but immediately after, in order to show still farther the indignity which had been done to him, he adds to them the base and ignoble of the common people; not that he blames all alike, but that he may the better show with what bitter hostility he was assailed on all sides. It is probable that those who were then in power were as it were firebrands, who endeavored to kindle every where the flame of hatred against David, that the people every where might rise up to destroy him, and strive with each other in this enterprise. And he repeats twicethat they gathered themselves together, in order to show how resolute and determined they were in their opposition to him; unless, perhaps, some would prefer to explain the words thus: They gathered themselves together, not only those who had some pretext for doing so, but even the lowest of the people. The Hebrew wordנכים,nekim, literally signifiesthe whipped, orbeaten,but it is here to be understood as denoting base and disreputable persons. Some interpreters, indeed, derive it from the wordכאה,kaäh, which signifiesto make sad, and expound it actively, Those who make me sad: but the previous interpretation agrees better with the design of the passage, namely, that David was shamefully treated by the lowest dregs of the people. The words,I knew not, may be referred to the cause as well as to the persons. I, however, explain it as referring to the persons in this sense: So far from having any cause to complain that I have offended them, or done them any harm, I did not even know them. At the same time, these words may be understood as implying a complaint on the part of David, that the people were enraged against him without any cause, since he is conscious of no crime, and can conceive of no ground for such fierce hatred towards him. As to the last clause of the verse, also, although interpreters entertain different opinions, it appears to me that I have given the true and natural meaning. Literally it is,they did cut, and ceased not; but there can be no doubt that the language is metaphorical, and that the wordcutsignifies that they opened their mouth; as if David had said, They have insolently poured forth with open mouth their scoffing and reproachful words against me. The additional clause in the sentence,and ceased not, is a repetition common in the Hebrew language, and is employed to express the vehemence with which David’s enemies proceeded against him. It implies that there was no end or measure to their evil-speaking, and that they continued to pour forth with distended throats whatever first occurred to them.
Bible Cross References
Job 16:10 Job 30:1 Job 30:8 Psalm 7:2 Psalm 38:17 Proverbs 24:17 Lamentations 1:21 Obadiah 1:12

Verse 16

Matthew Henry's Concise Bible Commentary
He complains of his enemies.
Call a man ungrateful, and you can call him no worse: this was the character of David's enemies. Herein he was a type of Christ. David shows how tenderly he had behaved towards them in afflictions. We ought to mourn for the sins of those who do not mourn for themselves. We shall not lose by the good offices we do to any, how ungrateful soever they may be. Let us learn to possess our souls in patience and meekness like David, or rather after Christ's example.
John Calvin Bible Commentary
Among perfidious jesters.Others translate it,With hypocrites, but in my opinion David simply relates the combination of his enemies. And the meaning of the expression is to this effect, That among men of a crafty disposition, who had been addicted to deceit, and were consequently lost to all sense of shame, the only and the constant subject of their deliberations was, how they might destroy this afflicted man. David again reverts to the leaders of the people, and to those in power, as the source whence all the mischief took its rise; for this description could not apply to a great part of the common people, who acted rather by thoughtless impulse. He therefore speaks particularly of the rulers, and others of a similar character, and accuses them of cruelty, saying, that they gnash their teeth upon him like furious wild beasts. He first calls themperfidious orwicked, that he may the more easily obtain help and aid of God, as if calling upon him in the extremity of distress; and, secondly, he calls themjesters ormockers, by which he means that they have such effrontery, and are so far lost to all sense of shame, that there is nothing which they will not dare to do. As to the meaning of the wordמעוג,maog, which follows, interpreters are not agreed. Properly, it signifies bread baked upon the hearth upon the embers. Some, however, because they could not elicit from it a meaning suitable to the passage, have thought that it should be taken for talkative jesting, or idle speech. Others, presuming to give a still wider range to their fancy, have supposed the meaning of the Psalmist to be, that the scoffing of such persons was as bread to them, because they take pleasure in scoffing and jesting. To me, it appears that we ought to retain the proper signification of the word, while, at the same time, it may be understood in a twofold sense. Some takingמעוג,maog, fora cake ortart, are of opinion that David here censures people of a delicate taste, who seek after fine and dainty fare, many of whom are always to be found in the courts of princes. Others rather suppose that he rebukes persons of a servile and sordid spirit, who, for the most trifling consideration, would employ their tongues in reviling others, just as in all ages there have been found men who, for a bit of bread, as we say, set their tongues to sale. When I carefully consider other passages in which David describes the nature and character of his enemies, I am disposed to think that those who indulged in jesting and scoffing at feasts, and who, in sitting over their cups, consulted about putting David to death, are here referred to. He therefore complains, that even in the midst of their feasting and banqueting, the ungodly, who had shaken off all shame, communed how they might take away his life.
John Calvin Bible Commentary
I will magnify thee in the great congregation.In this verse David again engages to give thanks to God for all his goodness, since the faithful can render him no other recompense than the sacrifice of praise, as we shall see inPsalm 116:17. Thus even whilst he was surrounded by the impetuous billows of fear and danger, he sets himself to the exercise of giving thanks, as if he had already obtained his desire; and by this he intended to encourage and confirm himself in the assurance of obtaining his requests. In this we may discern a striking and decided evidence of invincible fortitude, for though an outcast and a fugitive, destitute of all help, and, in short, in a state of great extremity and despair as to all his affairs, yet still he thinks of praising God’s grace, and makes vows of solemn sacrifice to him, as if, in the midst of the darkness of death, he saw deliverance clearly shining upon him. And he speaks not only of giving thanks in private, but of such thanksgiving as those who were delivered out of any great perils were wont to yield in the public assembly, by the appointment of the law. Some translate the latter clause of the versea strong and powerful people,but I do not see the propriety of it. It is a mere subtilty to argue that the Church is endued with great strength, and therefore is called astrong people. But as David simply means the great crowd and multitude of people who were wont to go up to the sanctuary to hold their solemn assembly before God, I have no doubt that when he speaks of thegreat congregation, and afterwards ofmuch people, he only repeats, according to his custom, the same thing twice, for the Hebrew word is used in both these senses.
McArther Bible Commentary
On the painful maimings of mockery, cf. Job 16:9; Psa 37:12; Psa 112:10; Lam 2:16.
Bible Cross References
Matthew 8:12 Job 16:9 Psalm 37:12 Psalm 112:10 Lamentations 2:16

Verse 17

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
O Lord! how long wilt thou look on?The meaning of the word which I have translatedhow long, is ambiguous in the Hebrew. In Latin it signifies, How long wilt thou see it, and suffer it without uttering a word? But the other interpretation is equally appropriate, namely, After having seemed to take no notice of the matter for a long time, when wilt thou at length begin to see it? The meaning, however, is substantially the same, for David complains of God’s long forbearance, declaring that while the wicked are running to every excess, God connives at them, and delays too much to take vengeance. And although God inculcates upon the faithful the duty of quietly and patiently waiting till the time arrive when he shall judge it proper to help them, yet he allows them to bewail in prayer the grief which they experience on account of his delay. At the same time, David shows, that in so speaking he is not carried headlong merely by the importunity of his desire, but that he is constrained to it by the extremity of his distress. For he says that they tumultuously rush upon him to take away his life, and he compares them tolions, and callshis soul solitary, oralone. Some think that the expression,only soul, meansclear and precious, orwell beloved; but such do not sufficiently consider the design of David, as has been stated in the 22nd Psalm at the twenty-first verse.
John Calvin Bible Commentary
I will magnify thee in the great congregation.In this verse David again engages to give thanks to God for all his goodness, since the faithful can render him no other recompense than the sacrifice of praise, as we shall see inPsalm 116:17. Thus even whilst he was surrounded by the impetuous billows of fear and danger, he sets himself to the exercise of giving thanks, as if he had already obtained his desire; and by this he intended to encourage and confirm himself in the assurance of obtaining his requests. In this we may discern a striking and decided evidence of invincible fortitude, for though an outcast and a fugitive, destitute of all help, and, in short, in a state of great extremity and despair as to all his affairs, yet still he thinks of praising God’s grace, and makes vows of solemn sacrifice to him, as if, in the midst of the darkness of death, he saw deliverance clearly shining upon him. And he speaks not only of giving thanks in private, but of such thanksgiving as those who were delivered out of any great perils were wont to yield in the public assembly, by the appointment of the law. Some translate the latter clause of the versea strong and powerful people,but I do not see the propriety of it. It is a mere subtilty to argue that the Church is endued with great strength, and therefore is called astrong people. But as David simply means the great crowd and multitude of people who were wont to go up to the sanctuary to hold their solemn assembly before God, I have no doubt that when he speaks of thegreat congregation, and afterwards ofmuch people, he only repeats, according to his custom, the same thing twice, for the Hebrew word is used in both these senses.
McArther Bible Commentary
how long? On laments, cf. Psa 13:1; Habukkuk Psa 1:2.
Bible Cross References
Psalm 13:1 Psalm 22:20 Psalm 22:21 Psalm 35:7 Psalm 57:4 Habakkuk 1:13

Verse 18

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
I will magnify thee in the great congregation.In this verse David again engages to give thanks to God for all his goodness, since the faithful can render him no other recompense than the sacrifice of praise, as we shall see inPsalm 116:17. Thus even whilst he was surrounded by the impetuous billows of fear and danger, he sets himself to the exercise of giving thanks, as if he had already obtained his desire; and by this he intended to encourage and confirm himself in the assurance of obtaining his requests. In this we may discern a striking and decided evidence of invincible fortitude, for though an outcast and a fugitive, destitute of all help, and, in short, in a state of great extremity and despair as to all his affairs, yet still he thinks of praising God’s grace, and makes vows of solemn sacrifice to him, as if, in the midst of the darkness of death, he saw deliverance clearly shining upon him. And he speaks not only of giving thanks in private, but of such thanksgiving as those who were delivered out of any great perils were wont to yield in the public assembly, by the appointment of the law. Some translate the latter clause of the versea strong and powerful people,but I do not see the propriety of it. It is a mere subtilty to argue that the Church is endued with great strength, and therefore is called astrong people. But as David simply means the great crowd and multitude of people who were wont to go up to the sanctuary to hold their solemn assembly before God, I have no doubt that when he speaks of thegreat congregation, and afterwards ofmuch people, he only repeats, according to his custom, the same thing twice, for the Hebrew word is used in both these senses.
Bible Cross References
Psalm 22:22 Psalm 22:25 Psalm 107:32 Psalm 109:30 Psalm 111:1 Psalm 149:1

Verse 19

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
Let not those who are my enemies wrongfully rejoice over me.Because David’s enemies already exulted in the hope of seeing his overthrow and destruction, he prays that God would not suffer them to realize a desire so wicked. In order to render God favorable to his cause, he again protests that they hated him without any fault or occasion on his part, and that it was their own malice which urged them to such cruelty against him; for in order to secure the help of God, it is necessary to come before him with the testimony of a good conscience.The Hebrew word שקר, sheker, which we have renderedwrongfully, is by some translateddeceitfully, as if David meant that his enemies lay in wait for him. But this is to reason with too much subtilty. Besides, the repetition which immediately follows shows that he complains of their wilful hatred, inasmuch as of their own accord, and from deliberate design, they persecuted a man who had given them no cause of offense, but was their friend and benefactor. The Hebrew wordקרף,karats, here signifiesto wink with the eyes askance in mockery, as inPsalm 22:8, it denotes,to wag the head, andto shoot out the lip.
John Calvin Bible Commentary
In the following verse, that he may cherish still greater confidence in God, David again declares, that he has to do with enemies of an irreconcilable character, and who are fully bent upon cruelty. Of this we ought to be firmly persuaded, that the more grievously we are oppressed, so much the more certainly ought we to expect deliverance. He therefore says, that they speak of nothing but of tumults and slaughter. The meaning of the latter clause is somewhat obscure, arising from the ambiguous signification of the word רגע, rige. As the word from which it is derived sometimes signifiesto cut, and sometimesto rest, orto be quiet and peaceable, there are some who translate itthe meek and peaceable of the earth:others translate it,with the tranquil and easy of the earth; meaning by this, those who live in the midst of riches and abundance, in the enjoyment of undisturbed repose. Both these seem to me to be forced interpretations. Others, too, though not more correctly, expound the wordin caves orsecret places, in order that, as they say, the wicked and deceitful counsels of such persons may not come to light. But it may be very appropriately rendered,the clefts of the earth, and by this metaphor are meant the miserable and afflicted, who are, as it were, broken and maimed. David, therefore, declares that as soon as his enemies see any opening, that is to say, some calamity befall him, they instantly put forth all their efforts to accomplish his destruction. Those who, in the time of his prosperity and power, never dared even to utter a word against him, began now, when they saw that his influence was feeble, to plot his ruin, just as we know that the wicked are for the most part persons of a servile and cowardly disposition, and assume not the tone of insolence save when an advantageous opportunity presents itself, as when the good and simple are in adversity. To the same purpose he represents them in the next verse, as crying out with open mouth, Aha! aha! and clapping their hands for joy that they saw David overcome, and, as it were, laid prostrate in the dust, a spectacle in which they took great delight.
John Calvin Bible Commentary
O Jehovah! thou hast also seen it.There is in these words an implied contrast between the view which God is here represented as taking, and the sight at which, as we are told in the preceding verse, the ungodly rejoiced. The import of David’s language is, You have rejoiced exceedingly at the sight of my miseries; but God also sees and takes notice of the cruelty and malice of those who feel a pleasure and gratification in seeing others afflicted and in trouble. David, however, in thus speaking, stays not to reason with his enemies, but rather addresses himself directly to God, and sets his providence as a rampart of defense in opposition to all the assaults of those who sought to shake his confidence, and who caused him much trouble. And certainly, if we would fortify ourselves against the scoffing and derision of our enemies, the best means which we can employ for this end is to overlook them, and to elevate our thoughts to God, and in the confidence of his fatherly care over us, to entreat him to show, in very deed, that our troubles are not unknown to him; yea, that the more he sees the wicked eagerly watching every opportunity to accomplish our ruin, he would the more speedily come to our aid. This David expresses by these various forms of expression — Keep not silence, be not far from me, stir up thyself, awake for my judgmentHe might justly make use of such expressions, seeing he was already fully persuaded that God regards the poor and afflicted, and marks all the wrongs which are done to them. If, therefore, we would frame our requests aright, a clear conviction and persuasion of the providence of God must first shine into our hearts; nor is it necessary only that this should precede, in point of order, all our desires; it must also restrain and govern them.
McArther Bible Commentary
wrongfully. Cf. "without cause" twice in verse Psa 35:7.
Bible Cross References
John 15:25 Psalm 13:4 Psalm 30:1 Psalm 35:24 Psalm 38:16 Psalm 38:19 Psalm 59:4 Psalm 69:4 Psalm 119:86 Proverbs 6:13 Proverbs 10:10 Proverbs 24:17 Lamentations 3:52

Verse 20

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
O Jehovah! thou hast also seen it.There is in these words an implied contrast between the view which God is here represented as taking, and the sight at which, as we are told in the preceding verse, the ungodly rejoiced. The import of David’s language is, You have rejoiced exceedingly at the sight of my miseries; but God also sees and takes notice of the cruelty and malice of those who feel a pleasure and gratification in seeing others afflicted and in trouble. David, however, in thus speaking, stays not to reason with his enemies, but rather addresses himself directly to God, and sets his providence as a rampart of defense in opposition to all the assaults of those who sought to shake his confidence, and who caused him much trouble. And certainly, if we would fortify ourselves against the scoffing and derision of our enemies, the best means which we can employ for this end is to overlook them, and to elevate our thoughts to God, and in the confidence of his fatherly care over us, to entreat him to show, in very deed, that our troubles are not unknown to him; yea, that the more he sees the wicked eagerly watching every opportunity to accomplish our ruin, he would the more speedily come to our aid. This David expresses by these various forms of expression — Keep not silence, be not far from me, stir up thyself, awake for my judgmentHe might justly make use of such expressions, seeing he was already fully persuaded that God regards the poor and afflicted, and marks all the wrongs which are done to them. If, therefore, we would frame our requests aright, a clear conviction and persuasion of the providence of God must first shine into our hearts; nor is it necessary only that this should precede, in point of order, all our desires; it must also restrain and govern them.
Bible Cross References
Psalm 38:12 Psalm 55:21 Psalm 120:6 Jeremiah 9:8 Micah 6:12

Verse 21

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
O Jehovah! thou hast also seen it.There is in these words an implied contrast between the view which God is here represented as taking, and the sight at which, as we are told in the preceding verse, the ungodly rejoiced. The import of David’s language is, You have rejoiced exceedingly at the sight of my miseries; but God also sees and takes notice of the cruelty and malice of those who feel a pleasure and gratification in seeing others afflicted and in trouble. David, however, in thus speaking, stays not to reason with his enemies, but rather addresses himself directly to God, and sets his providence as a rampart of defense in opposition to all the assaults of those who sought to shake his confidence, and who caused him much trouble. And certainly, if we would fortify ourselves against the scoffing and derision of our enemies, the best means which we can employ for this end is to overlook them, and to elevate our thoughts to God, and in the confidence of his fatherly care over us, to entreat him to show, in very deed, that our troubles are not unknown to him; yea, that the more he sees the wicked eagerly watching every opportunity to accomplish our ruin, he would the more speedily come to our aid. This David expresses by these various forms of expression — Keep not silence, be not far from me, stir up thyself, awake for my judgmentHe might justly make use of such expressions, seeing he was already fully persuaded that God regards the poor and afflicted, and marks all the wrongs which are done to them. If, therefore, we would frame our requests aright, a clear conviction and persuasion of the providence of God must first shine into our hearts; nor is it necessary only that this should precede, in point of order, all our desires; it must also restrain and govern them.
McArther Bible Commentary
"Aha, aha!" This taunting chorus will return in verse Psa 35:25.
Bible Cross References
Job 16:10 Psalm 22:13 Psalm 35:25 Psalm 40:15 Psalm 70:3

Verse 22

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
O Jehovah! thou hast also seen it.There is in these words an implied contrast between the view which God is here represented as taking, and the sight at which, as we are told in the preceding verse, the ungodly rejoiced. The import of David’s language is, You have rejoiced exceedingly at the sight of my miseries; but God also sees and takes notice of the cruelty and malice of those who feel a pleasure and gratification in seeing others afflicted and in trouble. David, however, in thus speaking, stays not to reason with his enemies, but rather addresses himself directly to God, and sets his providence as a rampart of defense in opposition to all the assaults of those who sought to shake his confidence, and who caused him much trouble. And certainly, if we would fortify ourselves against the scoffing and derision of our enemies, the best means which we can employ for this end is to overlook them, and to elevate our thoughts to God, and in the confidence of his fatherly care over us, to entreat him to show, in very deed, that our troubles are not unknown to him; yea, that the more he sees the wicked eagerly watching every opportunity to accomplish our ruin, he would the more speedily come to our aid. This David expresses by these various forms of expression — Keep not silence, be not far from me, stir up thyself, awake for my judgmentHe might justly make use of such expressions, seeing he was already fully persuaded that God regards the poor and afflicted, and marks all the wrongs which are done to them. If, therefore, we would frame our requests aright, a clear conviction and persuasion of the providence of God must first shine into our hearts; nor is it necessary only that this should precede, in point of order, all our desires; it must also restrain and govern them.
Bible Cross References
Exodus 3:7 Psalm 10:1 Psalm 10:14 Psalm 22:11 Psalm 28:1 Psalm 38:21 Psalm 71:12 Psalm 83:1

Verse 23

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
O Jehovah! thou hast also seen it.There is in these words an implied contrast between the view which God is here represented as taking, and the sight at which, as we are told in the preceding verse, the ungodly rejoiced. The import of David’s language is, You have rejoiced exceedingly at the sight of my miseries; but God also sees and takes notice of the cruelty and malice of those who feel a pleasure and gratification in seeing others afflicted and in trouble. David, however, in thus speaking, stays not to reason with his enemies, but rather addresses himself directly to God, and sets his providence as a rampart of defense in opposition to all the assaults of those who sought to shake his confidence, and who caused him much trouble. And certainly, if we would fortify ourselves against the scoffing and derision of our enemies, the best means which we can employ for this end is to overlook them, and to elevate our thoughts to God, and in the confidence of his fatherly care over us, to entreat him to show, in very deed, that our troubles are not unknown to him; yea, that the more he sees the wicked eagerly watching every opportunity to accomplish our ruin, he would the more speedily come to our aid. This David expresses by these various forms of expression — Keep not silence, be not far from me, stir up thyself, awake for my judgmentHe might justly make use of such expressions, seeing he was already fully persuaded that God regards the poor and afflicted, and marks all the wrongs which are done to them. If, therefore, we would frame our requests aright, a clear conviction and persuasion of the providence of God must first shine into our hearts; nor is it necessary only that this should precede, in point of order, all our desires; it must also restrain and govern them.
McArther Bible Commentary
To my cause. He brings back the advocacy theme of verse Psa 35:1.
Bible Cross References
Psalm 7:6 Psalm 44:23 Psalm 59:4 Psalm 80:2

Verse 24

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
Judge me, O Jehovah my God! David here confirms the prayer of the preceding verse that God would be his defender, and would maintain his righteous cause. Having been for a time subjected to suffering as one who had been forsaken and forgotten, he sets before himselfthe righteousness of God, which forbids that he should altogether abandon the upright and the just. It is, therefore, not simply a prayer, but a solemn appeal to God, that as he is righteous, he would manifest his righteousness in defending his servant in a good cause. And certainly, when we seem to be forsaken and deprived of all help, there is no remedy which we can employ, more effectual to overcome temptation than this consideration, that the righteousness of God, on which our deliverance depends, can never fail. Accordingly, the Apostle Paul, in exhorting the faithful to patience, says in2 Thessalonians 1:6,“It is a righteous thing with God to recompense tribulation to them that trouble you.” Now David again appeals to God in this place, and entreats him to manifest his righteousness in restraining the insolence of his enemies: for the more proudly they assail us, God is so much the more ready to help us. Besides, by again introducing them as speaking, he portrays in a graphic style the cruelty of their desires; and by this he means to show, that if things should happen according to their wishes, they would set no limit to their frowardness. But as the more they vaunt themselves, the more they provoke the wrath of God against them, David with good reason uses this as an argument to encourage his hope, and employs it for his support and confirmation in prayer.
John Calvin Bible Commentary
Let those who favor my righteous cause rejoice and be glad.These two expressions, which are rendered in the optative mood, might have been translated with equal propriety in the future tense; but as this is a matter of little consequence, I leave it undecided. David here extols the deliverance which he asks of God, and exults in the results which should flow from it; namely, that it would be an occasion of general rejoicing and good hope to all the godly, while at the same time it would stir them up to celebrate the praises of God. He attributes to all the faithful the credit of desiring, that as an innocent man his righteous cause should be maintained. David, it is true, was the object of almost universal hatred among the simple and unsuspecting, who were imposed upon by false and unjust reports made concerning him; but it is certain that there were among the people some who formed a just and impartial estimate of things, and who were sorely grieved that a holy man, and one too whose benevolence was well known, should have been so unjustly and so wrongfully oppressed. And surely the common feelings of humanity require, that when we see men unjustly oppressed and afflicted, if we are not able to help them, we should at least pity them. When David uses the language,Jehovah be magnified, his design seems to be tacitly to set this in opposition to the pride of the wicked, of which he made mention above. As they presume in the pride, of their hearts, and by their insolent and overbearing conduct, to obscure, as far as in them lies, the divine glory, so may the faithful, on the other hand, with good reason present the prayer that God would shine forth in the majesty of his character, and demonstrate in very deed that he exercises a special care over all his servants, and takes a peculiar pleasure in their peace. Finally, the Psalmist again declares, in the conclusion of the psalm, his resolution to celebrate in appropriate praises the righteousness of God, by which he had been preserved and delivered.
Bible Cross References
Genesis 30:6 Psalm 7:8 Psalm 9:4 Psalm 26:1 Psalm 30:1 Psalm 35:19 Psalm 43:1 Lamentations 2:17

Verse 25

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
Let those who favor my righteous cause rejoice and be glad.These two expressions, which are rendered in the optative mood, might have been translated with equal propriety in the future tense; but as this is a matter of little consequence, I leave it undecided. David here extols the deliverance which he asks of God, and exults in the results which should flow from it; namely, that it would be an occasion of general rejoicing and good hope to all the godly, while at the same time it would stir them up to celebrate the praises of God. He attributes to all the faithful the credit of desiring, that as an innocent man his righteous cause should be maintained. David, it is true, was the object of almost universal hatred among the simple and unsuspecting, who were imposed upon by false and unjust reports made concerning him; but it is certain that there were among the people some who formed a just and impartial estimate of things, and who were sorely grieved that a holy man, and one too whose benevolence was well known, should have been so unjustly and so wrongfully oppressed. And surely the common feelings of humanity require, that when we see men unjustly oppressed and afflicted, if we are not able to help them, we should at least pity them. When David uses the language,Jehovah be magnified, his design seems to be tacitly to set this in opposition to the pride of the wicked, of which he made mention above. As they presume in the pride, of their hearts, and by their insolent and overbearing conduct, to obscure, as far as in them lies, the divine glory, so may the faithful, on the other hand, with good reason present the prayer that God would shine forth in the majesty of his character, and demonstrate in very deed that he exercises a special care over all his servants, and takes a peculiar pleasure in their peace. Finally, the Psalmist again declares, in the conclusion of the psalm, his resolution to celebrate in appropriate praises the righteousness of God, by which he had been preserved and delivered.
Bible Cross References
Psalm 35:21 Psalm 56:1 Psalm 56:2 Psalm 124:3 Proverbs 1:12 Lamentations 2:16 Habakkuk 1:13

Verse 26

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
Let those who rejoice at thy hurt be ashamed and confounded together.This imprecation has already been expounded; and it is only necessary to remark, that there is peculiar force in the expression,together, orat once. It shows that it was not only one or two, but a great multitude, who waged war against him, and that he yielded not to the influence of fear, but believed that as soon as God should lift up his hand, he could at one stroke easily overthrow them all. When it is said that they seek after andrejoice in David’s hurt, this shows that they were filled with cruel hatred against him. And when it is said, that theymagnify themselves against him, this is a token of pride. David, therefore, in order to render them more hateful in the sight of God, represents them as filled with pride and cruelty. And as this form of prayer was dictated by the Holy Spirit to David, there can be no doubt that the end of all the proud shall be such as is here predicted, that they shall turn back overwhelmed with shame and disgrace.
John Calvin Bible Commentary
Let those who favor my righteous cause rejoice and be glad.These two expressions, which are rendered in the optative mood, might have been translated with equal propriety in the future tense; but as this is a matter of little consequence, I leave it undecided. David here extols the deliverance which he asks of God, and exults in the results which should flow from it; namely, that it would be an occasion of general rejoicing and good hope to all the godly, while at the same time it would stir them up to celebrate the praises of God. He attributes to all the faithful the credit of desiring, that as an innocent man his righteous cause should be maintained. David, it is true, was the object of almost universal hatred among the simple and unsuspecting, who were imposed upon by false and unjust reports made concerning him; but it is certain that there were among the people some who formed a just and impartial estimate of things, and who were sorely grieved that a holy man, and one too whose benevolence was well known, should have been so unjustly and so wrongfully oppressed. And surely the common feelings of humanity require, that when we see men unjustly oppressed and afflicted, if we are not able to help them, we should at least pity them. When David uses the language,Jehovah be magnified, his design seems to be tacitly to set this in opposition to the pride of the wicked, of which he made mention above. As they presume in the pride, of their hearts, and by their insolent and overbearing conduct, to obscure, as far as in them lies, the divine glory, so may the faithful, on the other hand, with good reason present the prayer that God would shine forth in the majesty of his character, and demonstrate in very deed that he exercises a special care over all his servants, and takes a peculiar pleasure in their peace. Finally, the Psalmist again declares, in the conclusion of the psalm, his resolution to celebrate in appropriate praises the righteousness of God, by which he had been preserved and delivered.
Bible Cross References
Job 19:5 Psalm 38:16 Psalm 40:14 Psalm 55:12 Psalm 70:2 Psalm 71:13 Psalm 109:29 Psalm 132:18 Jeremiah 17:18 Lamentations 2:17 Ezekiel 7:27 Ezekiel 26:16

Verse 27

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
Let those who favor my righteous cause rejoice and be glad.These two expressions, which are rendered in the optative mood, might have been translated with equal propriety in the future tense; but as this is a matter of little consequence, I leave it undecided. David here extols the deliverance which he asks of God, and exults in the results which should flow from it; namely, that it would be an occasion of general rejoicing and good hope to all the godly, while at the same time it would stir them up to celebrate the praises of God. He attributes to all the faithful the credit of desiring, that as an innocent man his righteous cause should be maintained. David, it is true, was the object of almost universal hatred among the simple and unsuspecting, who were imposed upon by false and unjust reports made concerning him; but it is certain that there were among the people some who formed a just and impartial estimate of things, and who were sorely grieved that a holy man, and one too whose benevolence was well known, should have been so unjustly and so wrongfully oppressed. And surely the common feelings of humanity require, that when we see men unjustly oppressed and afflicted, if we are not able to help them, we should at least pity them. When David uses the language,Jehovah be magnified, his design seems to be tacitly to set this in opposition to the pride of the wicked, of which he made mention above. As they presume in the pride, of their hearts, and by their insolent and overbearing conduct, to obscure, as far as in them lies, the divine glory, so may the faithful, on the other hand, with good reason present the prayer that God would shine forth in the majesty of his character, and demonstrate in very deed that he exercises a special care over all his servants, and takes a peculiar pleasure in their peace. Finally, the Psalmist again declares, in the conclusion of the psalm, his resolution to celebrate in appropriate praises the righteousness of God, by which he had been preserved and delivered.
McArther Bible Commentary
Cf. Psa 40:16. His servant. Besides being a polite, third person reference to the psalmist, the terminology was also used of an OT disciple regarding himself as bound to the Lord.
Bible Cross References
Psalm 9:4 Psalm 32:11 Psalm 34:3 Psalm 40:16 Psalm 70:4 Psalm 119:74 Psalm 147:11 Psalm 149:4 Malachi 1:5

Verse 28

Matthew Henry's Concise Bible Commentary
And calls upon God to support him.
Though the people of God are, and study to be, quiet, yet it has been common for their enemies to devise deceitful matters against them. David prays, My soul is in danger, Lord, rescue it; it belongs to thee the Father of spirits, therefore claim thine own; it is thine, save it! Lord, be not far from me, as if I were a stranger. He who exalted the once suffering Redeemer, will appear for all his people: the roaring lion shall not destroy their souls, any more than he could that of Christ, their Surety. They trust their souls in his hands, they are one with him by faith, are precious in his sight, and shall be rescued from destruction, that they may give thanks in heaven.
John Calvin Bible Commentary
Let those who favor my righteous cause rejoice and be glad.These two expressions, which are rendered in the optative mood, might have been translated with equal propriety in the future tense; but as this is a matter of little consequence, I leave it undecided. David here extols the deliverance which he asks of God, and exults in the results which should flow from it; namely, that it would be an occasion of general rejoicing and good hope to all the godly, while at the same time it would stir them up to celebrate the praises of God. He attributes to all the faithful the credit of desiring, that as an innocent man his righteous cause should be maintained. David, it is true, was the object of almost universal hatred among the simple and unsuspecting, who were imposed upon by false and unjust reports made concerning him; but it is certain that there were among the people some who formed a just and impartial estimate of things, and who were sorely grieved that a holy man, and one too whose benevolence was well known, should have been so unjustly and so wrongfully oppressed. And surely the common feelings of humanity require, that when we see men unjustly oppressed and afflicted, if we are not able to help them, we should at least pity them. When David uses the language,Jehovah be magnified, his design seems to be tacitly to set this in opposition to the pride of the wicked, of which he made mention above. As they presume in the pride, of their hearts, and by their insolent and overbearing conduct, to obscure, as far as in them lies, the divine glory, so may the faithful, on the other hand, with good reason present the prayer that God would shine forth in the majesty of his character, and demonstrate in very deed that he exercises a special care over all his servants, and takes a peculiar pleasure in their peace. Finally, the Psalmist again declares, in the conclusion of the psalm, his resolution to celebrate in appropriate praises the righteousness of God, by which he had been preserved and delivered.
Bible Cross References
Psalm 51:14 Psalm 71:8 Psalm 71:15 Psalm 71:24