Psalms 38:12

38:12-22 Wicked men hate goodness, even when they benefit by it. David, in the complaints he makes of his enemies, seems to refer to Christ. But our enemies do us real mischief only when they drive us from God and our duty. The true believer's trouble will be made useful; he will learn to wait for his God, and will not seek relief from the world or himself. The less we notice the unkindness and injuries that are done us, the more we consult the quiet of our own minds. David's troubles were the chastisement and the consequence of his transgressions, whilst Christ suffered for our sins and ours only. What right can a sinner have to yield to impatience or anger, when mercifully corrected for his sins? David was very sensible of the present workings of corruption in him. Good men, by setting their sorrow continually before them, have been ready to fall; but by setting God always before them, they have kept their standing. If we are truly penitent for sin, that will make us patient under affliction. Nothing goes nearer to the heart of a believer when in affliction, than to be under the apprehension of God's deserting him; nor does any thing come more feelingly from his heart than this prayer, Be not far from me. The Lord will hasten to help those who trust in him as their salvation.

They also that seek after my life,.... His avowed and implacable enemies, whom nothing would satisfy but the taking away of his life: these came too near him; for these, he says, lay snares for me, as Satan does for the souls of men, as the Jews did for Christ, and as wicked men do for the saints, Psalm 124:7; and they that seek my hurt speak mischievous things; to the injury of his character and reputation: and imagine deceits all the day long; contrive artful schemes to deceive; see Psalm 35:20.

Verse 12. - They also that seek after my life lay snares for me . To the desertion of friends is added the persecution of enemies, who take advantage of the debility and prostration caused by sickness to plot against the writer's life, to "lay snares for him," and devise evil against him. Those who assign the psalm to David suppose the devices described in 2 Samuel 15:1-6 to he referred to. And they that seek my hurt speak mischievous things, and imagine deceits all the day long ; literally, speak malignity ; i.e. calumniate me - bring false accusations against me (comp. 2 Samuel 16:7, 8 ). Psalm 38:12

They also that seek after my life - This was a new aggravation of his affliction, that those who were his enemies now sought to accomplish their purposes against him with better hopes of success, by taking advantage of his sickness. Lay snares for me - On the meaning of this phrase, see the notes at Psalm 9:15. The idea here is that they sought this opportunity of ensnaring or entrapping him so as to ruin him. They took advantage of the fact that he was weak and helpless, and of the fact that he was forsaken or abandoned by his friends, to accomplish his ruin. how this was done is not stated. It might have been by their coming on him when he was thus helpless; or it might have been by endeavoring in his weak condition to extort confessions or promises from him that might be turned to his ruin. An enemy may hope to succeed much better when the one opposed is sick than when he is well, and may take advantage of his weak state of body and mind, and of the fact that he seems to be forsaken by all, to accomplish what could not be done if he were in the enjoyment of health, or sustained by powerful friends, or by a public opinion in his favor. And they that seek my hurt - They who seek to injure me. Speak mischievous things - Slanderous words. They charge on me things that are false, and that tend to injure me.

The very fact that he was thus afflicted, they might urge (in accordance with a prevailing belief, and with the conviction of the psalmist also, Psalm 38:3-5) as a proof of guilt. This was done by the three friends of Job; and the enemies of the psalmist may thus have taken advantage of his sickness to circulate false reports about him which he could not then well meet. And imagine deceits - Imagine or feign deceitful things; things which they know to be false or unfounded. All the day long - Constantly. They seem to have no other employment. See Psalm 35:20.

(Heb.: 38:10-15) Having thus bewailed his suffering before God, he goes on in a somewhat calmer tone: it is the calm of weariness, but also of the rescue which shows itself from afar. He has complained, but not as if it were necessary for him first of all to make God acquainted with his suffering; the Omniscient One is directly cognisant of (has directly before Him, נגד, like לנגד in Psalm 18:25 ) every wish that his suffering extorts from him, and even his softer sighing does not escape His knowledge. The sufferer does not say this so much with the view of comforting himself with this thought, as of exciting God's compassion. Hence he even goes on to draw the piteous picture of his condition: his heart is in a state of violent rotary motion, or only of violent, quickly repeated contraction and expansion (Psychol. S. 252; tr. p. 297), that is to say, a state of violent palpitation (סחרחר, Pealal according to Ges. 55, 3). Strength of which the heart is the centre ( Psalm 40:13 ) has left him, and the light of his eyes, even of these (by attraction for גּם־הוּא, since the light of the eyes is not contrasted with anything else), is not with him, but has become lost to him by weeping, watching, and fever.

Those who love him and are friendly towards him have placed themselves far from his stroke (nega`, the touch of God's hand of wrath), merely looking on ( Obadiah 1:11 ), therefore, in a position hostile ( 2 Samuel 18:13 ) rather than friendly. מנּגד, far away, but within the range of vision, within sight, Genesis 21:16 ; Deuteronomy 32:52 . The words וּקרובי מרחק עמדוּ, which introduce a pentastich into a Psalm that is tetrastichic throughout, have the appearance of being a gloss or various reading: מנּגד equals מרחק, 2 Kings 2:7 . His enemies, however, endeavour to take advantage of his fall and helplessness, in order to give him his final death-blow. וינקּשׁוּ (with the ק dageshed) (Note: The various reading וינקּשׁוּ in Norzi rests upon a misapprehended passage of Abulwald (Rikma, p. 166).) describes what they have planned in consequence of the position he is in. The substance of their words is הוּות, utter destruction (vid., Psalm 5:10); to this end it is מרמות, deceit upon deceit, malice upon malice, that they unceasingly hatch with heart and mouth. In the consciousness of his sin he is obliged to be silent, and, renouncing all self-help, to abandon his cause to God. Consciousness of guilt and resignation close his lips, so that he is not able, nor does he wish, to refute the false charges of his enemies; he has no תּוכחות, counter-evidence wherewith to vindicate himself.