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7. I will be glad and rejoice in thy goodness. Here is inserted a thanksgiving, although many are rather of opinion that David’s prayer is suspended, and that he makes a vow, when he shall be delivered from present danger. But as no condition is annexed, I am rather inclined to think that stopping all at once in the middle of his prayer, he promises himself a deliverance, for which he will have abundant matter for giving thanks. Nor is it to be wondered at that different feelings are mingled in the psalms in which David has set forth his own temptations, as well as the resistance which his faith made to them, considering also that when he sung the praises of God, after having already obtained deliverance from him, he embraces different periods in his song, as he here says, that God had regarded his affliction, intimating by this the effect of the assistance which God had afforded him. And that he may the better confirm this, he adds, that he had not been delivered into the hands of his enemies: in which words there is an implied antithesis, namely, that when he was encompassed on every side by severe afflictions, he was marvellously delivered by God. This is also farther intimated by the following sentence, Thou hast set my feet in a large place, ⁶⁴²⁶⁴²     “There is a contrast in the expression between the straits to which he had been confined, and the freedom which was now bestowed upon him.” — Walford. which denotes a sudden and unexpected change.

9. Have mercy upon me, O Jehovah! To move God to succor him, he magnifies the greatness of his misery and grief by the number of his complaints; not that God needs arguments to persuade him, but because he allows the faithful to deal familiarly with him, that they may disburden themselves of their cares. The greater the number of afflictions with which they are oppressed, the more do they encourage themselves, while bewailing them before God, in the hope of obtaining his assistance. These forms of expression may seem hyperbolical, but it is obvious that it was David’s purpose to declare and set forth what he had felt in his own person. First, he says that his eyes, his soul, and his belly, were consumed with grief. From this it appears that it was neither lightly nor for a short time that he was thus tormented and vexed by these calamities. Indeed, he was endued with so much meekness of spirit that he would not allow himself to be excited easily, and by a slight circumstance, nor vexed by immoderate sorrow. He had also been for a long time inured to the endurance of troubles. We must, therefore, admit that his afflictions were incredibly severe, when he gave way to such a degree of passion. By the word anger, too, he shows that he was not at all times of such iron-like firmness, or so free from sinful passion, as that his grief did not now and then break forth into an excess of impetuosity and keenness. Whence we infer that the saints have often a severe and arduous conflict with their own passions; and that although their patience has not always been free from peevishness, yet by carefully wrestling against it, they have at last attained this much, that no accumulation of troubles has overwhelmed them. By life some understand the vital senses, an interpretation which I do not altogether reject. But I prefer to explain it as simply meaning, that, being consumed with grief, he felt his life and his years sliding away and failing. And by these words again, David bewails not so much his pusillanimity of mind as the grievousness of his calamities; although he was by no means ashamed to confess his infirmity, for which he was anxiously seeking a remedy. When he says, that his strength failed under his sorrow, some interpreters prefer reading, under his iniquity; and I confess that the Hebrew word עון, on, bears both significations, ⁶⁴⁴⁶⁴⁴     “The word עוך,” says Hammond, “as it signifies sin, so it signifies also the punishment of sin, Isaiah 53:6, 11;” and in this last sense this critic here understands it, that it may be connected with grief and sighing, which are mentioned in the preceding clause, and may express those miseries which David’s sins had brought upon him. “וזע” observes Rogers, “signifies here and in some other places, affliction, the punishment or consequence of sin; see Genesis 4:13; 1 Samuel 28:10; 2 Kings 7:9,” etc. - Book of Psalms in Hebrew, metrically arranged, vol. 2, p.188. The Septuagint reads, in poverty or affliction, in which it is followed by the Syriac and Vulgate. nay, more frequently it signifies an offense or a fault. But as it is sometimes used for punishment, I have chosen the sense which appears most agreeable to the context. And although it is true that David was accustomed to ascribe the afflictions which he at any time suffered to his own fault, yet, as he is only recounting his miseries here, without mentioning the cause of them, it is probable that, according to his usual manner, he expresses the same thing twice by different words.

11. I was a reproach by reason of all mine enemies. Others translate thus - more than mine enemies, and as the Hebrew letter מ, mem, is often used as a sign of comparison, they interpret this clause to mean that David’s friends and acquaintances reproached him more than all his enemies. But, in my opinion, he intended to express a different idea, namely, that as he was everywhere hated, and his enemies had induced almost the whole realm to take part with them against him, he had an evil name even among his friends and neighbors; just as popular opinion, like a violent tempest, usually carries all before it. I suppose, therefore, that the Hebrew copula ו, vau, is used for the sake of amplification, to show that David was an object of detestation, not only to strangers to whom he was formerly unknown, but also to his principal friends. He adds, likewise, that when they saw him abroad they fled from him By the adverb, abroad, he means to say, that they did not think the miserable man worthy of a near approach to them; nay, that they fled from the very sight of him, at however great a distance, lest the contagion of his misery should reach them, and because they reckoned it would be injurious and disgraceful to them to show him any sign of friendship.

12. I am forgotten as one dead. The Psalmist still pursues the same idea, and complains that he was as completely blotted out of all men’s remembrance as if he had been dead. The memory of some men after their death flourishes for a time among survivors, but it more frequently vanishes; for there is no longer any intercourse between the quick and the dead, nor can the living be of any farther service to the dead. David illustrates this idea by the metaphor of a broken vessel, ⁶⁴⁵⁶⁴⁵     “I am become like a broken vessel;” that is, utterly neglected as being worthless. which denotes utter contempt and meanness; as if he had said, that he was accounted no longer worthy of any place or respect. He adds, in fine, that he was railed upon by the multitude, and agitated with terrors. I would, however, prefer translating the Hebrew word רבים, rabbim, by the great, ⁶⁴⁶⁶⁴⁶     Horsley takes the same view. He reads, “the mighty.” rather than by many. When great men, who are often as powerful in judgment as in authority, slander and defame us as wicked persons, this adds to the indignity with which we are treated, because, whatever they say in condemnation of us has the effect of prejudicing the common people against us. It will therefore be very suitable to understand the words as meaning that David was ignominiously condemned by the whole order of the nobility; and thus the innocence of this afflicted man was thrown into the shade by their greatness. This interpretation is confirmed by what immediately follows:— Fear encloseth me on every side, ⁶⁴⁷⁶⁴⁷     “Fearfulness on every side, or terror round about. In Heb., magor missabib, which name Jeremiah gave to Pashur the priest, signifying that he should be a terror to himself and to all his friends; Jeremiah 20:3, 4.” — Ainsworth. Horsley reads,
   “Truly I heard the angry muttering of the mighty,
of them that are the general dread.”
   On this he has the following note: ”מסביב מגור, I take this to be a phrase describing the mighty, whose malignant threats against him he overheard, as persons universally dreaded for their power and their cruelty.” while they consult together against me. As he is still speaking of the same persons, it is certain that this language applies more appropriately to the nobles than to the common people. Moreover, we see that the primary object of the wicked in the deceitful counsels by which they conspired to destroy David, was to create among the whole people hatred against him as a wicked and reprobate man. We also see that while they mangled his reputation, they did it in such a manner as that they covered their wickedness under the appearance of grave and considerate procedure, in consulting among themselves to destroy him as a man who no longer ought to be tolerated on the earth. It is not to be wondered at, therefore, that his mind was wounded, as we have just seen, by so many and so sharp temptations.

14. Yet have I trusted in thee, O Jehovah! The rendering properly is, And I have trusted in thee; but the Hebrew copulative particle ו, vau, and, is used here instead of the adversative particle yet, or nevertheless. David, setting the steadfastness of his faith in opposition to the assaults of the temptations of which he has made mention, denies that he had ever fainted, but rather maintains, on the contrary, that he stood firm in his hope of deliverance from God. Nor does this imply that he boasted of being so magnanimous and courageous that he could not be overthrown through the infirmity of the flesh. However contrary to one another they appear, yet these things are often joined together, as they ought to be, in the same person, namely, that while he pines away with grief, and is deprived of all strength, he is nevertheless supported by so strong a hope that he ceases not to call upon God. David, therefore, was not so overwhelmed in deep sorrow, and other direful sufferings, as that the hidden light of faith could not shine inwardly in his heart; nor did he groan so much under the weighty load of his temptations, as to be prevented from arousing himself to call upon God. He struggled through many obstacles to be able to make the confession which he here makes. He next defines the manner of his faith, namely, that he reflected with himself thus that God would never fail him nor forsake him. Let us mark his manner of speech: I have said, Thou art my God In these words he intimates that he was so entirely persuaded of this truth, that God was his God, that he would not admit even a suggestion to the contrary. And until this persuasion prevails so as to take possession of our minds, we shall always waver in uncertainty. It is, however, to be observed, that this declaration is not only inward and secret - made rather in the heart than with the tongue - but that it is directed to God himself, as to him who is the alone witness of it. Nothing is more difficult, when we see our faith derided by the whole world, than to direct our speech to God only, and to rest satisfied with this testimony which our conscience gives us, that he is our God. And certainly it is an undoubted proof of genuine faith, when, however fierce the waves are which beat against us, and however sore the assaults by which we are shaken, we hold fast this as a fixed principle, that we are constantly under the protection of God, and can say to him freely, Thou art our God.

15. My times are in thy hand. That he might the more cheerfully commit the preservation of his person to God, he assures us, that, trusting to his divine guardianship, he did not trouble himself about those casual and unforeseen events which men commonly dread. The import of his language is, Lord, it is thy prerogative, and thou alone hast the power, to dispose of both my life and my death. Nor does he use the plural number, in my opinion, without reason; but rather to mark the variety of casualties by which the life of man is usually harassed. It is a cold exposition to restrict the phrase, my times, to the time which he had to live, as if David meant no more than that his time or his days on earth were in God’s hand. On the contrary, I am of opinion that, while he mused on the various revolutions and manifold dangers which continually hang over us, and the manifold unlooked-for events which from time to time happen, he nevertheless confidently reposed upon the providence of God, which he believed to be, according to the common saying, the arbiter both of good and of evil fortune. In the first clause we see that he not only denominates God the governor of the world in general, but also affirms that his life is in his hand; and not only so, but that to whatever agitations it might be subjected, and whatever trials and vicissitudes might befall him, he was safe under his protection. On this he founds his prayer, that God would preserve and deliver him from the hand of his enemies.

16. Make thy face to shine upon thy servant. We have said formerly, and we shall see in many instances hereafter, that this form of speech is taken from the common apprehension of men, who think that God regards them not, unless he really show his care of them by its effects. According to the judgment of sense, afflictions hide his countenance, just as clouds obscure the brightness of the sun. David therefore supplicates that God, by affording him immediate assistance, would make it evident to him that he enjoyed his grace and favor, which it is not very easy to discern amidst the darkness of afflictions. Now, God is said to lift the light of his countenance upon us in two ways; either when he opens his eyes to take care of our affairs, or when he shows to us his favor. These two things are indeed inseparable, or rather, the one depends upon the other. But by the first mode of speech, we, according to our carnal conceptions, attribute to God a mutability which, properly speaking, does not belong to him: whereas the second form of speech indicates, that our own eyes, rather than the eyes of God, are shut or heavy when he seems to have no regard to our afflictions. By the word preserve David explains what he meant by the former expression; but as there was at that time no way of safety apparent to him, he encourages himself to hope for it by setting before him the goodness of God.

17. O Jehovah! let me not be ashamed. In these words, the Psalmist continues his prayer, and to strengthen his hopes, he contrasts himself with his enemies; for it would have been more than absurd to permit those who by their wickedness so openly provoked the wrath of God to escape with impunity, and that one who was innocent and relied upon God should be disappointed and made a laughing-stock. Here, accordingly, we perceive what the Psalmist’s comparison implies. Moreover, instead of speaking of his hope or trust, he now speaks of his calling upon God, saying, I have called on thee; and he does this with good reason, for he who relies on the providence of God must flee to him with prayers and strong cries. To be silent in the grave, implies that death, when it befalls the ungodly, restrains and prevents them from doing farther injury. This silence is opposed both to their deceitful and treacherous devices, and to their outrageous insolence. In the very next verse, therefore, he adds, Let lying lips be put to silence, which, in my opinion, includes both their craftiness, and the false pretences and calumnies by which they endeavor to accomplish their designs, and also the vain boasting in which they indulge themselves. For he tells us that they speak with harshness and severity against the righteous, in pride and scorn; because it was their froward conceit, which almost always begets contempt, that made David’s enemies so bold in lying. Whoever proudly arrogates to himself more than is his due, will almost necessarily treat others with contempt.

19. O how great is thy goodness which thou hast hidden for them that fear thee! In this verse the Psalmist exclaims that God is incomprehensibly good and beneficent towards his servants. Goodness here means those divine blessings which are the effects of it. The interrogatory form of the sentence has a peculiar emphasis; for David not only asserts that God is good, but he is ravished with admiration of the goodness which he had experienced. It was this experience, undoubtedly, which caused him break out into the rapturous language of this verse; for he had been marvellously and unexpectedly delivered from his calamities. By his example, therefore, he enjoins believers to rise above the apprehension of their own understanding, in order that they may promise themselves, and expect far more from the grace of God than human reason is able to conceive. He says that the goodness of God is hidden for his servants, because it is a treasure which is peculiar to them. It, no doubt, extends itself in various ways to the irreligious and unworthy, and is set before them indiscriminately; but it displays itself much more plenteously and clearly towards the faithful, because it is they alone who enjoy all God’s benefits for their salvation. God

“maketh his sun to rise on the evil and on the good,”
(Matthew 5:45,)

and shows himself bountiful even to the irrational creation; but he declares himself a Father, in the true and full sense of the term, to those only who are his servants. It is not without reason, therefore, that the goodness of God is said to be hidden for the faithful, whom alone he accounts worthy of enjoying his favor most intimately and tenderly. Some give a more subtle interpretation of the phrase, the goodness of God is hidden, explaining it as meaning that God, by often exercising his children with crosses and afflictions, hides his favor from them, although, at the same time, he does not forget them. It is more probable, however, that it should be understood of a treasure which God has set apart and laid up in store for them, unless perhaps we choose to refer it to the experience of the saints, because they alone, as I have said, experience in their souls the fruit of divine goodness; whereas brutish stupidity hinders the wicked from acknowledging God as a beneficent Father, even while they are devouring greedily his good things. And thus it comes to pass, that while the goodness of God fills and overspreads all parts of the world, it is notwithstanding generally unknown. But the mind of the sacred writer will be more clearly perceived from the contrast which exists between the faithful and those who are strangers to God’s love. As a provident man will regulate his liberality towards all men in such a manner as not to defraud his children or family, nor impoverish his own house, by spending his substance prodigally on others; so God, in like manner, in exercising his beneficence to aliens from his family, knows well how to reserve for his own children that which belongs to them as it were by hereditary right; that is to say, because of their adoption. ⁶⁴⁹⁶⁴⁹     “C’est a dire, a cause de leur adoption.” — Fr. The attempt of Augustine to prove from these words that those who unbelievingly dread God’s judgment have no experience of his goodness, is most inappropriate. To perceive his mistaken view of the passage, it is only necessary to look to the following clause, in which David says that God makes the world to perceive that he exercises inestimable goodness towards those who serve him, both in protecting them and in providing for their welfare. Whence we learn, that it is not of the everlasting blessedness which is reserved for the godly in heaven that the Psalmist here speaks, but of the protection and other blessings which belong to the preservation of the present life; which he declares to be so manifest that even the ungodly themselves are forced to become eye-witnesses of them. The world, I admit, passes over all the works of God with its eyes shut, and is especially ignorant of his fatherly care of the saints; still it is certain that there shine forth such daily proofs of it, that even the reprobate cannot but see them, except in so far as they willingly shut their eyes against the light. David, therefore, speaks according to truth, when he declares that God gives evidences of his goodness to his people before the sons of men, that it may be clearly seen that they do not serve him unadvisedly or in vain. ⁶⁵⁰⁶⁵⁰     “Before the sons of men, i.e. openly, so that the world must acknowledge ‘there is a reward for the righteous man.’ Compare Psalm 58:11.” — French and Skinner.

20. Thou shalt hide them in the secret of thy countenance. In this verse the Psalmist specially commends the grace of God, because it preserves and protects the faithful against all harm. As Satan assiduously and by innumerable means opposes their welfare, and as the greater part of the world is at deadly war with them, they must be exposed to many dangers. Unless God, therefore, protected them by his power, and came from time to time to their aid, their condition would be most miserable. The Psalmist makes an allusion to the hiding which he had just mentioned, and although the metaphor may, at first sight, appear somewhat harsh, it very aptly expresses, that provided the Lord take care of them, the faithful are perfectly safe under his protection alone. By this eulogium, therefore, he sublimely extols the power of divine Providence, because it alone suffices to ward off every species of evil, and while it shines upon the godly, it blinds the eyes of all the wicked, and weakens their hands. ⁶⁵¹⁶⁵¹     “Et que quand elle luit sur les fideles, ses rayons sont pour esblouir les yeux de tous les iniques, et affoiblir leur mains.." — Fr. In the opinion of some, the Psalmist, when he speaks of the secret of God’s countenance, refers to the sanctuary, an interpretation which I do not altogether reject, although it does not appear to me sufficiently solid. Again, he says that God hides the faithful from the pride of man and the strife of tongues, because, if God restrain not the wicked, we know that they have the audacity to break forth with outrageous violence against the truly godly; but however unbridled their lust and insolence may be, God preserves his people from harm, by wondrously covering them with the brightness of his countenance. Some translate the Hebrew word ריכסים, rikasim, conspiracies, ⁶⁵²⁶⁵²     This is the reading adopted by Walford. “רכס ,מרכסי, colligavit: hence ‘bands,’ ‘conspiracies.’” others perversities, but without any reason; nor, indeed, does the etymology of the word admit of it, for it comes from a root which signifies to lift up, or to elevate. To pride is added the strife of tongues, because God’s children have cause to fear not only the inhuman deeds of their enemies, but also their still more wicked and violent calumnies, as David himself more than enough experienced. And as our innocence ought to be justly dearer to us than our life, let us learn to cultivate uprightness in such a manner as that, trusting to God’s protection, we may disregard every false calumny. And let us always remember that it is God’s peculiar prerogative to vindicate his people from all unjust reproaches.

21. Blessed be Jehovah! These general truths the Psalmist here proceeds to apply to his own circumstances, and he declares that the goodness of God in preserving his life was wondrously displayed. As he speaks of aid which had been suddenly and unexpectedly afforded him in very desperate circumstances, those interpreters judge aright who here supply as, the mark of similitude, ⁶⁵³⁶⁵³     “The particle of similitude is wanting in Hebrew, as is not uncommon. The intention of the Psalmist is evidently to describe by a metaphor his signal deliverance, as if he had been guarded by invincible fortifications.” — Walford. in this way, as in a fortified city David lay open to every blow, and had been exposed to every sort of injury, and he boasts that in his nakedness and destitution the assistance of God had been of greater service to him than a city well fortified, or an impregnable fortress would have been.