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14. Deliver me from the mire, that I may not sink. The Psalmist repeats the same similitude which he had used before, but in a different manner. He had previously said that he was sunk in the mire, and now he prays that he may not sink in it. In short, he now prays that those things may not now befall him which he had formerly complained of as having befallen him. But it is very easy to reconcile this diversity of statement; for in the opening of the psalm he spake according to his actual feeling and experience; but now, looking to the issue, although living in the midst of death, he cherishes the hope of deliverance. This is expressed still more clearly in the last clause of the 15th verse, where he prays, Let not the pit close its mouth upon me; which is as if he had said, Let not the great multitude and weight of my afflictions overwhelm me, and let not sorrow swallow me up.

16. Answer me, O Jehovah! for thy mercy is good. The appeal which he here makes to the mercy and compassion of God is an evidence of the distressed condition into which he was brought. There can be no doubt that he sustained a dreadful conflict, when he had recourse to these as the only means of his safety. It is a very difficult matter to believe that God is merciful to us when he is angry with us, and that he is near us when he has withdrawn himself from us. David, aware of this, brings to his view a subject which he may oppose to this distrust, and by pleading for the exercise of the mercy and great compassions of God towards him, shows, that the only consideration which inspired him with hope was the benignant and merciful character of God. When he says, a little after, Look upon me, it is a prayer that God would make it manifest in very deed that he had heard him by granting him succor. In the following verse he utters a similar prayer. And by repeating so often the same things, he declares both the bitterness of his grief and the ardor of his desires. When he beseeches God not to hide his face, it is not from any apprehension which he entertained of being rejected, but because those who are oppressed with calamities cannot avoid being agitated and distracted with mental disquietude. But as God, in a peculiar manner, invites his servants to him, David avows that he is one of their number. In thus speaking, as I have already shown, and will afterwards have occasion to state at greater length, he does not boast of services on account of which he could prefer any claim to a divine reward, but rather depends on the gratuitous election of God; although, at the same time, he is to be understood as adducing the service which he had faithfully yielded to God by whom he was called, as an evidence of his godliness.

18. Draw near to my soul, redeem it. David was doubtless fully persuaded by faith that God was near him; but as we are accustomed to measure the presence or absence of God by the effects, David here tacitly complains, judging according to the flesh, that he is far from him. By the expression, Draw near, he means, that in so far as could be gathered from his actual condition, God appeared to have no regard to his welfare. Again, by calling upon God to draw near to his life, which he seemed to have forsaken, he exhibits a striking proof of the strength of his faith. The more cruelly he is molested by the wicked and proud, the more does he trust that God will appear to deliver him. As has been elsewhere observed, it is always to be held as an undoubted truth, that since “God resisteth the proud” (James 4:6,) he must at length repress the insolence and pride of those who obstinately resist him, although he may seem to connive at them for a time.

19 Thou knowest my reproach, and my confusion. This is a confirmation of the preceding sentence. Whence is it that the greater part of men become dispirited when they see the wicked outrageously rushing upon them, and their wickedness, like a water-flood, carrying all before it, but because they think that heaven is so obscured and overcast with clouds as to prevent God from beholding what is done upon the earth? It becomes us, therefore, in this matter, to call to our remembrance the doctrine of a Divine Providence, that contemplating it we may be assured beyond all doubt, that God will appear for our succor in due season; for he cannot, on the one hand, shut his eyes to our miseries, and it is impossible for him, on the other, to allow the license which the wicked take in doing evil to pass with impunity, without denying himself. David, therefore, takes comfort from the consideration that God is the witness of his grief, fear, sorrows, and cares; nothing being hidden from the eye of Him who is the judge and governor of the world. Nor is it a vain repetition when he speaks so frequently of his reproach and shame. As he was subjected to such dreadful assaults of temptations as might have made the stoutest heart to tremble, it was indispensably necessary for his own defense to oppose to them a strong barrier for resistance. Nothing is more bitter to men of an ingenuous and noble spirit than reproach; but when this is repeated, or rather when shame and reproach are heaped upon us, how needful is it then for us to possess more than ordinary strength, that we may not thereby be overwhelmed? for when succor is delayed, our patience is very apt to give way, and despair very easily creeps in upon us. This shame and reproach may very properly be referred both to the outward appearance and to the actual feelings of the mind. It is well known that he was everywhere held in open derision; and the mockeries which he experienced could not but strike into him both shame and sorrow. For the same reason he subjoins that his enemies are before God, or known to him; as if he had said, Lord, thou knowest how, like a poor sheep, I am surrounded by thousands of wolves.

20. Reproach hath broken my heart, and I am afflicted. He expresses more distinctly not only that he was confounded, or ashamed at the sad aspect which he presented of having been deserted, but that he was well nigh overwhelmed with sorrow by lying so long under reproach and shame. Whence it is evident that he did not overcome this sorrow without a struggle; and that the reason why he so firmly withstood the waves of temptations was, not because they did not reach his heart, but because, being sorely smitten, he made resistance with a corresponding degree of intrepidity. He states, as an additional aggravation of his distress, that every office of humanity was withheld from him: that there was nobody who had compassion upon him, or to whom he could disburden his griefs. Some take the word נוד, nud, for to tell or recount; and undoubtedly when we pour out our complaints to our friends, it affords some alleviation to our distress. Thus he employs as an argument for obtaining mercy from God, the consideration that he was deprived of all aid and comfort from his fellow-men.

21. And they put gall into my meat. Here he again repeats that his enemies carry their cruelty towards him to the utmost extent in their power. He speaks metaphorically when he describes them as mingling gall or poison with his meat, ⁸⁵⁸⁵     The word ראש, rosh, here denominated gall, is thought by Celsius, Michaelis, Boothroyd, and others, to be hemlock According to Dr Adam Clarke and Williams, it refers to bitters in general, and particularly those of a deleterious nature. Bochart, from a comparison of this passage with John 19:29, thinks that ראש, rosh, is the same herb as the Evangelist calls ὑσσωπος, “hyssop;” a species of which growing in Judea, he proves from Isaac Ben Orman, an Arabian writer, to be so bitter, as not to be eatable. Theophylact expressly tells us that the hyssop was added as being deleterious or poisonous; and ‘Nonnus’ paraphrase is, “one gave the deadly acid mixed with hyssop.” See Parkhurst on ראש. The word occurs in Deuteronomy 29:18; 32:33; and is, in the latter place, rendered poison In Hosea 10:4, it is rendered hemlock; and in Amos 6:12, it is put in apposition with a word there translated hemlock, although the same word is also rendered wormwood
   Vinegar, we conceive, here means sour wine, such as was given to slaves or prisoners in the East. Persons in better circumstances used lemons or pomegranates to give their drink a grateful acidity. It was therefore a great insult offered to a royal personage to give him in his thirst the refreshment of a slave or of a wretched prisoner; and David employs this figure to express the insults which were offered to him by his enemies. See Harmer’s Observations, volume 2, pp. 158, 159. and vinegar with his drink; even as it is said in Jeremiah,

“Behold, I will feed them, even this people, with wormwood,
and give them water of gall to drink.” (Jeremiah 9:15)

But still the Apostle John justly declares that this Scripture was fulfilled when the soldiers gave Christ vinegar to drink upon the cross, (John 19:28-30;) for it was requisite that whatever cruelty the reprobate exercise towards the members of Christ, should by a visible sign be represented in Christ himself. We have stated on the same principle, in our remarks upon Psalm 22:18, that when the soldiers parted the garments of Christ among them, that verse was appropriately quoted, “They parted my garments among them, and upon my vesture did they cast lots;” although David’s object was to express by figurative language that he was robbed, and that all his goods were violently taken from him, and made a prey of by his enemies. The natural sense must, however, be retained; which is, that the holy prophet had no relief afforded him; and that he was in a condition similar to that of a man who, already too much afflicted, found, as an additional aggravation of his distress, that his meat was poisoned, and his drink rendered nauseous by the bitter ingredients with which it had been mingled.