TRV
Translation
King James Version
Mine enemies reproach me all the day; and they that are mad against me are sworn against me.
Complete Jewish Bible
My enemies taunt me all day long; mad with rage, they make my name a curse.
American Standard Version
Mine enemies reproach me all the day; They that are mad against me do curse by me.
World English Bible Messianic
My enemies reproach me all day. Those who are mad at me use my name as a curse.
Geneva Bible (1599)
Mine enemies reuile me dayly, and they that rage against me, haue sworne against me.
Young's Literal Translation
All the day mine enemies reproached me, Those mad at me have sworn against me.
In the KJVVerse 15,530 of 31,102
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Commentary on Psalms 102 verses 1–11
1 ¶ A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD. Hear my prayer, O LORD, and let my cry come unto thee.
2 Hide not thy face from me in the day when I am in trouble; incline thine ear unto me: in the day when I call answer me speedily.
3 For my days are consumed like smoke, and my bones are burned as an hearth.
4 My heart is smitten, and withered like grass; so that I forget to eat my bread.
5 By reason of the voice of my groaning my bones cleave to my skin.
6 I am like a pelican of the wilderness: I am like an owl of the desert.
7 I watch, and am as a sparrow alone upon the house top.
8 Mine enemies reproach me all the day; and they that are mad against me are sworn against me.
9 For I have eaten ashes like bread, and mingled my drink with weeping,
10 Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down.
11 My days are like a shadow that declineth; and I am withered like grass.
The title of this psalm is very observable; it is a prayer of the afflicted. It was composed by one that was himself afflicted, afflicted with the church and for it; and on those that are of a public spirit afflictions of that kind lie heavier than any other. It is calculated for an afflicted state, and is intended for the use of others that may be in the like distress; for whatsoever things were written aforetime were written designedly for our use. The whole word of God is of use to direct us in prayer; but here, as often elsewhere, the Holy Ghost has drawn up our petition for us, has put words into our mouths. Hos 14:2, Take with you words. Here is a prayer put into the hands of the afflicted: let them set, not their hands, but their hearts to it, and present it to God. Note, 1. It is often the lot of the best saints in this world to be sorely affected. 2. Even good men may be almost overwhelmed with their afflictions, and may be ready to faint under them. 3. When our state is afflicted, and our spirits are overwhelmed, it is our duty and interest to pray, and by prayer to pour out our complaints before the Lord, which intimates the leave God gives us to be free with him and the liberty of speech we have before him, as well as liberty of access to him; it intimates also what an ease it is to an afflicted spirit to unburden itself by a humble representation of its grievances and griefs. Such a representation we have here, in which,
I. The psalmist humbly begs of God to take notice of his affliction, and of his prayer in his affliction, Psa 102:1, Psa 102:2. When we pray in our affliction, 1. It should be our care that God would graciously hear us; for, if our prayers be not pleasing to God, they will be to no purpose to ourselves. Let this therefore be in our eye that our prayer may come unto God, even to his ears (Psa 18:6); and, in order to that, let us lift up the prayer, and our souls with it. 2. It may be our hope that God will graciously hear us, because he has appointed us to seek him and has promised we shall not seek him in vain. If we put up a prayer in faith, we may in faith say, Hear my prayer, O Lord! "Hear me," that is, (1.) "Manifest thyself to me, hide not thy face from me in displeasure, when I am in trouble. If thou dost not quickly free me, yet let me know that thou favourest me; if I see not the operations of thy hand for me, yet let me see the smiles of thy face upon me." God's hiding his face is trouble enough to a good man even in his prosperity (Psa 30:7, Thou didst hide thy face, and I was troubled); but if, when we are in trouble, God hides his face, the case is sad indeed. (2.) "Manifest thyself for me; not only hear me, but answer me; grant me the deliverance I am in want of and in pursuit of; answer me speedily, even in the day when I call." When troubles press hard upon us, God gives us leave to be thus pressing in prayer, yet with humility and patience.
II. He makes a lamentable complaint of the low condition to which he was reduced by his afflictions. 1. His body was macerated and emaciated, and he had become a perfect skeleton, nothing but skin and bones. As prosperity and joy are represented by making fat the bones, and the bones flourishing like a herb, so great trouble and grief are here represented by the contrary: My bones are burnt as a hearth (Psa 102:3); they cleave to my skin (Psa 102:5); nay, my heart is smitten, and withered like grass (Psa 102:4); it touches the vitals, and there is a sensible decay there. I am withered like grass (Psa 102:11), scorched with the burning heat of my troubles. If we be thus brought low by bodily distempers, let us not think it strange; the body is like grass, weak and of the earth, no wonder then that it withers. 2. He was very melancholy and of a sorrowful spirit. He was so taken up with the thoughts of his troubles that he forgot to eat his bread (Psa 102:4); he had no appetite to his necessary food nor could he relish it. When God hides his face from a soul the delights of sense will be sapless things. He was always sighing and groaning, as one pressed above measure (Psa 102:5), and this wasted him and exhausted his spirits. He affected solitude, as melancholy people do. His friends deserted him and were shy of him, and he cared as little for their company (Psa 102:6, Psa 102:7): "I am like a pelican of the wilderness, or a bittern (so some) that make a doleful noise; I am like an owl, that affects to lodge in deserted ruined buildings; I watch, and am as a sparrow upon the house-top. I live in a garret, and there spend my hours in poring on my troubles and bemoaning myself." Those who do thus, when they are in sorrow, humour themselves indeed; but they prejudice themselves, and know not what they do, nor what advantage they hereby give to the tempter. In affliction we should sit alone to consider our ways (Lam 3:28), but not sit alone to indulge an inordinate grief. 3. He was evil-spoken of by his enemies, and all manner of evil was said against him. When his friends went off from him his foes set themselves against him (Psa 102:8): My enemies reproach me all the day, designing thereby both to create vexation to him (for an ingenuous mind regrets reproach) and to bring an odium upon him before men. When they could not otherwise reach him they shot these arrows at him, even bitter words. In this they were unwearied; they did it all the day; it was a continual dropping. His enemies were very outrageous: They are mad against me, and very obstinate and implacable. They are sworn against me; as the Jews that bound themselves with an oath that they would kill Paul; or, They have sworn against me as accusers, to take away my life. 4. He fasted and wept under the tokens of God's displeasure (Psa 102:9, Psa 102:10): "I have eaten ashes like bread; instead of eating my bread, I have lain down in dust and ashes, and I have mingled my drink with weeping; when I should have refreshed myself with drinking I have only eased myself with weeping." And what is the matter? He tells us (Psa 102:10): Because of thy wrath. It was not so much the trouble itself that troubled him as the wrath of God which he was under the apprehensions of as the cause of the trouble. This, this was the wormwood and the gall in the affliction and the misery: Thou hast lifted me up and cast me down, as that which we cast to the ground with a design to dash it to pieces; we lift up first, that we may throw it down with the more violence; or, "Thou hast formerly lifted me up in honour, and joy, and uncommon prosperity; but the remembrance of that aggravates the present grief and makes it the more grievous." We must eye the hand of God both in lifting us up and casting us down, and say, "Blessed be the name of the Lord, who both gives and takes away." 5. He looked upon himself as a dying man: My days are consumed like smoke (Psa 102:3), which vanishes away quickly. Or, They are consumed in smoke, of which nothing remains; they are like a shadow that declines (Psa 102:11), like the evening-shadow, or a forerunner of approaching night. Now all this, though it seems to speak the psalmist's personal calamities, and therefore is properly a prayer for a particular person afflicted, yet is supposed to be a description of the afflictions of the church of God, with which the psalmist sympathizes, making public grievances his own. The mystical body of Christ is sometimes, like the psalmist's body here, withered and parched, nay, like dead and dry bones. The church sometimes is forced into the wilderness, seems lost, and gives up herself for gone, under the tokens of God's displeasure.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Cyril of JerusalemAD 386
Catechetical Lecture 2:12
So then the prophet comforted David as we have seen, but that blessed man, though he received most gladly the assurance, “The Lord has put away your sin,” did not, king as he was, draw back from penitence. Indeed he put on sackcloth in place of his purple robe, and the king sat in ashes on the bare earth instead of on his gilded throne. And in ashes he did not merely sit but took them for eating, as he himself says, “I have eaten ashes as if bread and mingled my drink with weeping.” His lustful eye he wasted away with tears; as he says, “Every night I wash my bed and water my couch with my tears.” And when his courtiers exhorted him to take bread, he would not, but he prolonged his fast for seven whole days. Now if a king was apt to make confession after this manner, should not you, as a private person, make your confession? Again, after Absalom’s rebellion, when David was in flight, with many roads to choose from before him, he chose to make his escape by the Mount of Olives, as good as invoking in his own mind the Deliverer who should from there ascend into the heavens. And when Shimei cursed him bitterly, he said, “Let him be.” For he knew that forgiveness is for those who forgive.
John ChrysostomAD 407
ON THE EPISTLE TO THE HEBREWS 9:8
And after humility of mind, there is need of intense prayers, of many tears, tears by day and tears by night, for, he says, “every night will I wash my bed, I will water my couch with my tears. I am weary with my groaning.” And again, “For I have eaten ashes as if bread and mingled my drink with weeping.”
Paulinus of MilanAD 422
AMBROSE 9:39
Indeed, to the penitent confession alone does not suffice, unless correction of the deed follows, with the result that the penitent does not continue to do deeds that demand repentance. He should even humble his soul just as holy David, who, when he heard from the prophet, “Your sin is pardoned,” became more humble in the correction of his sin, so that “he did eat ashes like bread and mingled his drink with weeping.” THE LIFE OF ST.
Augustine of HippoAD 430
Exposition on Psalm 102
"Mine enemies revile me all day, and they that praised me are sworn together against me" [Psalm 102:8]. With their mouth they praised, in their heart they were laying snares for me. Hear their praise: "Master, we know that You are true, and teachest the way of God in truth, neither carest Thou for any man. Is it lawful to give tribute unto Cæsar, or not?" [Matthew 22:16-17] And whence this evil repute, except because I came to make sinners my members, that by repentance they may be in my body? Thence is all the calumny, thence the persecution. "Why eats your Master with publicans and sinners? They that be whole need not a physician, but they that be sick." [Matthew 9:11-12] Would that you were aware of your sickness, that you might seek a physician; ye would not slay Him, and through your infatuated pride perish in a false health.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 102:3
“For I forgot to eat my bread. At the sound of my groaning, my bones stuck to my flesh.” I lost appetite for any food, and was completely bereft of my former good condition, my body being consumed by the wasting of discouragement; I am but skin and bones. The word of God, then, is our soul’s bread: just as ordinary bread nourishes the body, so the word from heaven [nourishes] the soul’s substance. In passing on the prayer, Christ said as much to the apostles, “Give us this day our daily bread.” So whoever forgets to eat it, that is, to be active (action, after all, constituting the eating of the spiritual bread, as is clear from the saying of the Lord to the apostles, “Be active, not for the eating, which perishes, but for that which endures to life eternal”), this one’s heart is stricken and dried up like hay. How does hay get stricken and dry up? When rain stops falling on it. As the heart, too, when suffering from a dearth of the word, is then stricken and dries up, the flower of virtue no longer has the strength to bloom.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 102:8 vividly portrays the psalmist's profound and pervasive suffering, stemming from relentless verbal abuse and organized opposition from his adversaries. This verse captures the overwhelming psychological and social distress of one who is not only constantly reproached but also targeted by enemies consumed by a frenzied, malicious hostility, culminating in a concerted, perhaps conspiratorial, effort to undermine him. It serves as a poignant testament to human vulnerability in the face of sustained, malevolent intent, highlighting the comprehensive nature of the psalmist's affliction.
CONTEXT
Literary Context: Psalms 102 is a deeply personal and poignant lament, aptly subtitled "A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD." It is situated within the fourth book of Psalms and is traditionally recognized as one of the seven penitential psalms, though its focus here is on affliction rather than confession. The preceding verses Psalms 102:1-7 meticulously detail the psalmist's physical decay, emotional anguish, and profound sense of isolation, comparing himself to a desolate bird and lamenting his inability to eat or sleep due to his groaning. Verse 8 marks a crucial shift, moving the focus from internal suffering and a perceived sense of divine abandonment to the external dimension of his distress—specifically, the relentless human opposition he faces. This external pressure exacerbates his already fragile state, underscoring the comprehensive nature of his affliction before the psalm pivots to a powerful declaration of God's eternal nature and faithfulness in its latter half, offering a profound contrast to human transience and malice, as seen in passages like Psalms 102:24-27.
Historical & Cultural Context: While the specific historical setting for Psalms 102 is not explicitly stated, the themes resonate powerfully with experiences common to individuals in ancient Israel who faced public shame, social ostracization, or malicious accusations. In a communal and honor-based society, "reproach" (public disgrace or scorn) was a particularly devastating form of suffering, often implying a loss of honor, status, and even divine favor in the eyes of the community. Being "sworn against" suggests a formal or informal conspiracy, perhaps involving false accusations, legal proceedings, or even a blood oath to cause harm, which could lead to severe consequences for the accused. Such organized opposition was not uncommon for prophets, righteous individuals, or those in positions of vulnerability, as seen in various narratives throughout the Old Testament where the wicked plot against the righteous, such as the conspiracy against Naboth in 1 Kings 21 or the plots against Jeremiah in Jeremiah 20. The psalmist's lament reflects a deep understanding of these social dynamics and the profound impact of public humiliation and organized malice on an individual's well-being.
Key Themes: This verse significantly contributes to several overarching themes within Psalms 102 and the broader Psalter. Firstly, it amplifies the theme of intense personal suffering and affliction, demonstrating that the psalmist's distress is not merely internal but also externally inflicted by hostile human agents. This highlights the multifaceted nature of human suffering. Secondly, it underscores the theme of unjust persecution and social alienation, portraying a righteous individual targeted by relentless mockery and malicious conspiracy. This motif is common in psalms of lament, where the psalmist often appeals for divine vindication against his enemies, as seen in Psalms 35. Thirdly, it implicitly emphasizes the psalmist's vulnerability and profound dependence on God, as he has nowhere else to turn but to the Lord for solace and deliverance from such overwhelming opposition. The psalmist's deep anguish, as expressed here and throughout the psalm, serves as a raw and honest model for pouring out one's complaint before God, even when facing the most bitter human hostility.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 102:8 employs several literary devices to heighten the emotional impact and convey the psalmist's profound distress. Hyperbole is powerfully evident in the phrase "all the day," which emphasizes the unceasing and overwhelming nature of the reproach, suggesting a torment that knows no respite. This exaggeration effectively communicates the psychological burden of constant humiliation and the feeling of being perpetually under attack. Parallelism, though not strictly synonymous or antithetical, is present in the two clauses of the verse, where the second clause ("they that are mad against me are sworn against me") intensifies and elaborates upon the first ("Mine enemies reproach me all the day"). The initial "reproach" escalates to a deeper, more malicious "swearing against," illustrating a progression from verbal abuse to organized conspiracy, thereby deepening the sense of threat. Furthermore, the verse utilizes vivid Imagery to paint a picture of the psalmist under siege, besieged by both the cutting words of his enemies and their dark, concerted plots. The description of enemies as "mad" evokes a sense of wild, irrational hatred, while "sworn against me" conjures an image of a sinister, binding agreement, creating a palpable sense of dread and isolation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 102:8 powerfully articulates the experience of the righteous sufferer facing relentless human hostility, a recurring theme throughout the biblical narrative. It highlights the reality that even those who seek God can become targets of intense, organized malice, underscoring the brokenness of the world and the presence of evil. The psalmist's lament is not merely a cry of pain but an appeal to a God who sees and hears the afflicted. Theologically, this verse reminds us that God is intimately aware of the suffering of His people, even when their distress stems from the deliberate actions of others. It sets the stage for the later pivot in the psalm to God's eternal nature and unchanging faithfulness, suggesting that while human enemies may be relentless, God's sovereignty and care endure. The psalmist's pouring out of his complaint serves as a model for honest prayer in the midst of persecution, affirming that lament is a legitimate and necessary form of communion with God.
REFLECTION AND APPLICATION
Psalms 102:8 offers a profound mirror for contemporary experiences of suffering, particularly those inflicted by human cruelty and malice. In a world where digital platforms amplify voices and social dynamics are often fraught with tension, "reproach all the day" can manifest as relentless online harassment, cyberbullying, or smear campaigns that leave individuals feeling constantly exposed and humiliated. The idea of enemies being "sworn against me" resonates with experiences of organized opposition, malicious gossip, professional sabotage, or even coordinated attacks designed to destroy one's reputation or livelihood. This verse validates the deep psychological and emotional toll of such experiences, reminding us that feeling overwhelmed, isolated, and targeted is a shared human experience, even for biblical figures. It encourages us not to minimize our pain but to bring the full weight of our distress, including the specific details of human cruelty, before God. In doing so, we participate in the ancient tradition of lament, trusting that the Lord, who understands every tear and every plot, is our ultimate refuge and vindicator, even when the immediate circumstances remain unchanged.
Questions for Reflection
FAQ
What does "mad against me" imply about the enemies' state of mind?
Answer: The phrase "mad against me" (from the Hebrew root hâlal, H1984) suggests an intense, irrational, and almost frenzied hostility. It indicates that the enemies are not merely opposed to the psalmist but are consumed by a wild, unrestrained rage or malice. This goes beyond simple disagreement to a passionate, almost insane, desire to harm or destroy the psalmist, highlighting the depth of their animosity and the psychological torment it inflicts upon the afflicted.
Does "sworn against me" suggest a literal oath or a conspiracy?
Answer: Yes, "sworn against me" (from the Hebrew shâbaʻ, H7650) strongly implies a deliberate, binding oath or a concerted conspiracy. It suggests that the enemies have formally or informally committed themselves to a course of action designed to harm the psalmist. This elevates their animosity from individual acts of malice to a collective, organized, and premeditated effort, making the opposition more formidable and threatening. This kind of conspiracy is seen elsewhere in Scripture, for example, when the religious leaders "plotted together to arrest Jesus by stealth and kill him" as recorded in Matthew 26:4.
CHRIST-CENTERED FULFILLMENT
Psalms 102:8 finds its ultimate and most profound fulfillment in the person and experience of Jesus Christ. He, above all, was the righteous sufferer who endured relentless "reproach" and was truly "sworn against" by those "mad against" Him. From the very beginning of His public ministry, Jesus faced constant verbal abuse, false accusations, and relentless mockery from religious leaders and hostile crowds. They reproached Him for associating with sinners Luke 15:2, for claiming to be God John 10:33, and ultimately for His messianic claims. The intensity of their opposition escalated to a frenzied, irrational hatred, as seen in the crowds crying out, "Crucify him!" during His trial, recorded in Luke 23:21. Moreover, the chief priests and Pharisees indeed "swore against" Him, forming a deliberate conspiracy to arrest and kill Him, even hiring false witnesses to testify against Him, as detailed in Matthew 26:59-60. Jesus experienced the full weight of human malice, becoming the ultimate Lamb of God who endured the reproach and conspiracy of a fallen world, not for His own sin, but to bear the sins of humanity, fulfilling the prophecy of the Suffering Servant in Isaiah 53:3-5. His suffering, therefore, is not merely parallel to the psalmist's but is the perfect, redemptive culmination of the pattern of the afflicted righteous, offering hope and vindication to all who suffer for His name's sake, as encouraged in 1 Peter 2:21-23.