Psalm 38:19 Kommentar

This is one of the penitential psalms; it is full of grief and complaint from the beginning to the end. David's sins and his afflictions are the cause of his grief and the matter of his complaints. It should seem he was now sick and in pain, which reminded him of his sins and helped to humble him for them; he was, at the same time, deserted by his friends and persecuted by his enemies; so that the psalm is calculated for the depth of distress and a complication of calamities. He complains, I. Of God's displeasure, and of his own sin which provoked God against him (Psa 38:1-5). II. Of his bodily sickness (Psa 38:6-10). III. Of the unkindness of his friends (Psa 38:11). IV. Of the injuries which his enemies did him, pleading his good conduct towards them, yet confessing his sins against God (Psa 38:12-20). Lastly, he concludes the psalm with earnest prayers to God for his gracious presence and help (Psa 38:21, Psa 38:22). In singing this psalm we ought to be much affected with the malignity of sin; and, if we have not such troubles as are here described, we know not how soon we may have, and therefore must sing of them by way of preparation and we know that others have them, and therefore we must sing of the by way of sympathy. A psalm of David to bring to remembrance.

INTRODUCTION TO PSALM 38 A Psalm of David, to bring to remembrance. This psalm was composed by David under some sore affliction, and when in great distress of mind by reason of sin, perhaps his sin with Bathsheba; and was written as a memorial of his sense of sin, of his great afflictions, and deliverance from them; and therefore is said to be "to bring to remembrance", or to refresh his memory with the said things. Kimchi and Ben Melech think the psalm was made for the sake of such as are in distress, to put them in mind and teach them how to pray. The Targum calls the psalm, "a good remembrance concerning Israel;'' and Jarchi says it was to remember the distress of Israel before the Lord, and that it is said with respect to all Israel; though others think the word "lehazcir" is the name of a psalm tune; and Aben Ezra was of opinion that it was the first word of some pleasant poem. The Septuagint version adds, "concerning the sabbath,'' as if it was wrote to put persons in mind of that day; whereas there is nothing in the whole psalm that has any such tendency.

They also that render evil for good are mine adversaries,.... See Gill on Psa 35:12; because I follow the thing that good is; or "follow good"; a good God, whom his soul followed hard after, Psa 63:8; the good Shepherd of the sheep, who led him into green pastures, whither he followed him, Psa 23:1; the good Spirit of God his guide, whom he walked after, Rom 8:1; good and holy men of God, whom he took for examples and copied after; and every good work, which he pursued with eagerness and pleasure; and all this drew upon him the hatred of his adversaries.

(Verses 19, 20.) My enemies, he says, are alive and they have become strong against me; and they have multiplied, those who hate me unjustly. They repay evil for good, they spoke ill of me; because I pursued justice. But how much more illustrious was he, who died daily, so that he might give life to his people: and he offered his body to the wounds of death; as he himself says: In deaths often (2 Corinthians 11:23)! For indeed death is a noble redemption of life, even of a life without color or innocence: but the outcome of death is in the hand of life. And for this reason, the Apostle preferred to die daily, in order to demonstrate the merit of his life. For it is written: Do not praise a man during his lifetime. For those who live, will die; and those who die, will rise again. Therefore, it is closer to salvation for one to die in order to rise again, than for one to live in order to die. But who is it that dies daily (Eccl. XI, 30), if not the one who carries the death of the Lord Jesus in his flesh, so that all his sins may die to Him? But the enemies of David were confirmed and multiplied in this age; but they are not a strong foundation, except for the one who is confirmed in Christ. Finally, those who hate the just one unjustly are confirmed in this age; therefore, it is not a just hatred, but an unjust one; since they unjustly hated. But see the distinction. In the latter passage it says: Those who hate me for no reason (Psalm 68:5); here it says: Those who hate me unjustly. But there, it is spoken from the person of Christ, here from his own person; where he speaks from the person of Christ, he is hated without cause: where he speaks from his own, it is unjustly. For a man may not suffer one particular wound, such as injustice, intemperance, or immodesty, but may be vulnerable to other wounds. But in Christ there could be no cause by which he could receive the wound of any sin, being free from fault, untouched by wrongdoing, and unsullied by vice. However, there are those who believe that both psalms were spoken from the perspective of Christ, who was satisfying the Father for our sins. Here, He was expressing His desire against justice, there against grace. And he adds well, to prove that he pursued unjustly: Since I have pursued justice. How great is the power of a word in the addition of one syllable, that it would deceive by saying pursued justice, not followed. For he who follows is nearer than he who follows, and closer than farther, and the succession of an heir is more than called accession.

"But mine enemies live" [Psalm 38:19]. They are well off: they rejoice in worldly prosperity, while I am suffering, and "roaring with the groaning of my heart." In what way do His enemies "live," in that He has said of them already, that they have "spoken vanity"? Hear in another Psalm also: "Whose sons are as young plants; firmly rooted." But above He had said, "Whose mouth speaks vanity. Their daughters polished after the similitude of a temple: their garners full bursting forth more and more; their cattle fat, their sheep fruitful, multiplying in their streets; no hedge falling into ruin; no cry in their streets." "Mine enemies" then "live." This is their life; this life they praise; this they set their hearts upon: this they hold fast to their own ruin. For what follows? They pronounce "the people that is in such a case" blessed. But what do you say, who "hast a care for your sin"? What do you say, who "confessest your iniquity"? He says, "Blessed is the people whose God is the Lord." "But mine enemies live, and are strengthened against me, and they that hate me wrongfully are multiplied." What is "hate me wrongfully"? They hate me, who wish their good, whereas were they simply requiting evil for evil, they would not be righteous; were they not to requite with good the good done to them, they would be ungrateful: they, however, who "hate wrongfully," actually return evil for good. Such were the Jews; Christ came unto them with good things; they requited Him evil for good. Beware, brethren, of this evil; it soon steals upon us. Let no one of you think himself to be far removed from the danger, because we said, "Such were the Jews." Should a brother, wishing your good, rebuke you, and you hate him, you are like them. And observe, how easily, how soon it is produced; and avoid an evil so great, a sin so easily committed.

"But my enemies live," etc. Here is set forth the reason for mercy, namely the prosperity of enemies; and he sets forth the cause regarding three things. First, regarding the stability of their heart, at "they live." Second, regarding the magnitude of their power, at "and they are strengthened." Third, regarding their multitude, at "and they are multiplied." He says therefore, "My enemies live." And he continues thus. So Origen: a penitent sometimes, if he were left in peace, would think about his sin in penance; but so many tribulations rise up against him that it seems to him that he ought to defend himself; yet this man says that although his enemies live and prosper, he nevertheless does not abandon his sorrow over sins; for a man ought not to recoil from penance. Christ had many enemies, and still has. Ps. 119: "They hated me without cause." And God has enemies. Jn. 15: "They hated both me and my Father." And other just persons have many enemies who do not live without the scourge. "And they are strengthened," that is, they have great power, that is, they are exceedingly powerful, "and those are multiplied who hate me unjustly," that is, they persecute me on account of the justice which I was following.

To bring to remembrance, or, remind God of His mercy and himself of his sin. Appealing to God for relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confession he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for divine comfort and help. (Psa. 38:1-22) He deprecates deserved punishment, which is described (Psa 6:1), under the figure of bodily disease [Psa 38:3].

Still, while humbled before God, he is the victim of deadly enemies, full of malice and treachery. enemies are lively--literally, "of life," who would take my life, that is, deadly.