TRV
Translation
King James Version
I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude.
Complete Jewish Bible
I will eagerly thank ADONAI with my mouth, I will praise him right there in the crowd,
Berean Standard Bible
With my mouth I will thank the LORD profusely; I will praise Him in the presence of many.
American Standard Version
I will give great thanks unto Jehovah with my mouth; Yea, I will praise him among the multitude.
World English Bible Messianic
I will give great thanks to the LORD with my mouth. Yes, I will praise him among the multitude.
Geneva Bible (1599)
I will giue thankes vnto the Lord greatly with my mouth and praise him among ye multitude.
Young's Literal Translation
I thank Jehovah greatly with my mouth, And in the midst of many I praise Him,
In the KJVVerse 15,786 of 31,102
Study This Verse
Commentary on Psalms 109 verses 21–31
21 ¶ But do thou for me, O GOD the Lord, for thy name's sake: because thy mercy is good, deliver thou me.
22 For I am poor and needy, and my heart is wounded within me.
23 I am gone like the shadow when it declineth: I am tossed up and down as the locust.
24 My knees are weak through fasting; and my flesh faileth of fatness.
25 I became also a reproach unto them: when they looked upon me they shaked their heads.
26 Help me, O LORD my God: O save me according to thy mercy:
27 That they may know that this is thy hand; that thou, LORD, hast done it.
28 Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.
29 Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.
30 I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude.
31 For he shall stand at the right hand of the poor, to save him from those that condemn his soul.
David, having denounced God's wrath against his enemies, here takes God's comforts to himself, but in a very humble manner, and without boasting.
I. He pours out his complaint before God concerning the low condition he was in, which, probably, gave advantage to his enemies to insult over him: "I am poor and needy, and therefore a proper object of pity, and one that needs and craves thy help." 1. He was troubled in mind (Psa 109:22): My heart is wounded within me, not only broken with outward troubles, which sometimes prostrate and sink the spirits, but wounded with a sense of guilt; and a wounded spirit who can bear? who can heal? 2. He apprehended himself drawing near to his end: I am gone like the shadow when it declines, as good as gone already. Man's life, at best, is like a shadow; sometimes it is like the evening shadow, the presage of night approaching, like the shadow when it declines. 3. He was unsettled, tossed up and down like the locust, his mind fluctuating and unsteady, still putting him upon new counsels, his outward condition far from any fixation, but still upon the remove, hunted like a partridge on the mountains. 4. His body was wasted, and almost worn away (Psa 109:24): My knees are weak through fasting, either forced fasting (for want of food when he was persecuted, or for want of appetite when he was sick) or voluntary fasting, when he chastened his soul either for sin or affliction, his own or other's, Psa 35:13; Psa 69:10. "My flesh fails of fatness; that is, it has lost the fatness it had, so that I have become a skeleton, nothing but skin and bones." But it is better to have this leanness in the body, while the soul prospers and is in health, than, like Israel, to have leanness sent into the soul, while the body is feasted. 5. He was ridiculed and reproached by his enemies (Psa 109:25); his devotions and his afflictions they made the matter of their laughter, and, upon both those accounts, God's people have been exceedingly filled with the scorning of those that were at ease. In all this David was a type of Christ, who in his humiliation was thus wounded, thus weakened, thus reproached; he was also a type of the church, which is often afflicted, tossed with tempests, and not comforted.
II. He prays for mercy for himself. In general (Psa 109:21): "Do thou for me, O God the Lord! appear for me, act for me." If God be for us, he will do for us, will do more abundantly for us than we are able either to ask or think. He does not prescribe to God what he should do for him, but refers himself to his wisdom: "Lord, do for me what seems good in thy eyes. Do that which thou knowest will be for me, really for me, in the issue for me, though for the present it may seem to make against me." More particularly, he prays (Psa 109:26): "Help me, O Lord my God! O save me! Help me under my trouble, save me out of my trouble; save me from sin, help me to do my duty." He prays (Psa 109:28), Though they curse, bless thou. Here (1.) He despises the causeless curses of his enemies: Let them curse. He said of Shimei, So let him curse. They can but show their malice; they can do him no more mischief than the bird by wandering or the swallow by flying, Pro 26:2. He values the blessing of God as sufficient to counterbalance their curses: Bless thou, and then it is no matter though they curse. If God bless us, we need not care who curses us; for how can they curse those whom God has not cursed, nay, whom he has blessed? Num 23:8. Men's curses are impotent; God's blessings are omnipotent; and those whom we unjustly curse may in faith expect and pray for God's blessing, his special blessing. When the Pharisees cast out the poor man for his confessing Christ, Christ found him, Joh 9:35. When men without cause say all the ill they can of us, and wish all the ills they can to us, we may with comfort lift up our heart to God in this petition: Let them curse, but bless thou. He prays (Psa 109:28), Let thy servant rejoice. Those that know how to value God's blessing, let them but be sure of it, and they will be glad of it.
III. He prays that his enemies might be ashamed (Psa 109:28), clothed with shame (Psa 109:29), that they might cover themselves with their own confusion, that they might be left to themselves, to do that which would expose them and manifest their folly before all men, or rather that they might be disappointed in their designs and enterprises against David, and thereby might be filled with shame, as the adversaries of the Jews were, Neh 6:16. Nay, in this he prays that they might be brought to repentance, which is the chief thing we should beg of God for our enemies. Sinners indeed bring shame upon themselves, but they are true penitents that take shame to themselves and cover themselves with their own confusion.
IV. He pleads God's glory, the honour of his name: - Do for me, for thy name's sake (Psa 109:21), especially the honour of his goodness, by which he has proclaimed his name: "Deliver me, because thy mercy is good; it is what thou thyself dost delight in, and it is what I do depend upon. Save me, not according to my merit, for I have none to pretend to, but according to thy mercy; let that be the fountain, the reason, the measure, of my salvation."
Lastly, He concludes the psalm with joy, the joy of faith, joy in assurance that his present conflicts would end in triumphs. 1. He promises God that he will praise him (Psa 109:30): "I will greatly praise the Lord, not only with my heart, but with my mouth; I will praise him, not in secret only, but among the multitude." 2. He promises himself that he shall have cause to praise God (Psa 109:31): He shall stand at the right hand of the poor, night to him, a present help; he shall stand at his right hand as his patron and advocate to plead his cause against his accusers and to bring him off, to save him from those that condemn his soul and would execute their sentence if they could. God was David's protector in his sufferings, and was present also with the Lord Jesus in his, stood at his right hand, so that he was not moved (Psa 16:8), saved his soul from those that pretended to be the judges of it, and received it into his own hands. Let all those that suffer according to the will of God commit the keeping of their souls to him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–31. Public domain.
Copy as
Augustine of HippoAD 430
Exposition on Psalm 109
"For He stood at the right hand of the poor" [Psalm 109:30]. It was said of Judas, "Let Satan stand at his right hand;" since he chose to increase his riches by selling Christ; but here the Lord stood at the right hand of the poor, that the Lord Himself might be the poor man's riches. "He stood at the right hand of the poor," not to multiply the years of a life that one day must end, nor to increase his stores, nor to render him strong in the strength of the body, or secure for a time; "but," he says, "to save my soul from the persecutors." Now the soul is rendered safe from the persecutors, if we do not consent to them unto evil; but there is no such consent to them when the Lord stands at the right hand of the poor, that he may not give way through his very poverty, that is, weakness. This aid was given to the Body of Christ in the case of all the holy Martyrs.
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.
Copy as
Continue studying Psalms 109:30 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 109:30 presents a powerful declaration of the psalmist's unwavering commitment to offer fervent and public praise to the LORD. This profound resolve emerges dramatically from the depths of a lament psalm characterized by intense anguish and imprecatory prayers against adversaries. It signifies a pivotal and faith-filled shift from desperate petition to confident anticipation of divine vindication and deliverance, underscoring a resilient trust in God's faithfulness even before its full manifestation, culminating in a communal testimony to His goodness and righteous judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 109:30 masterfully employs several potent literary devices that amplify its impact and meaning. Most notably, there is a striking Contrast between the preceding verses, which are saturated with bitter imprecation, deep lament, and cries for justice, and this sudden, confident declaration of praise. This dramatic shift powerfully demonstrates the psalmist's unwavering faith and the transformative power of anticipating God's certain deliverance. The verse also exhibits Proleptic Praise or Anticipatory Praise, a profound act of faith where the psalmist expresses gratitude and worship for a deliverance that has not yet physically occurred but is confidently expected and believed to be certain. Furthermore, the phrase "among the multitude" highlights Public Declaration and Testimony, emphasizing that the psalmist's deeply personal experience of God's goodness and vindication is intended to become a communal affirmation of His character, power, and righteousness. The repetition of the phrase "I will praise" (from different Hebrew roots, but carrying the same English translation) functions as a form of Anaphora or Repetition, reinforcing the psalmist's firm, resolute, and unwavering commitment to worship God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 109:30 stands as a profound theological statement on the nature of faith, worship, and divine justice. It teaches that genuine, mature faith can confidently anticipate God's righteous intervention even in the darkest and most agonizing moments of suffering and injustice, enabling a move from a posture of desperate plea to one of confident, anticipatory praise. This proleptic praise is not born of naive optimism but from a deep, abiding trust in God's unchanging character as a just Judge and faithful Deliverer. The psalmist's fervent commitment to praise God publicly underscores the vital communal dimension of faith, where personal experiences of divine favor and vindication transcend individual circumstances to become a corporate testimony, glorifying God and strengthening the faith of others within the community. It powerfully reminds us that our deliverance is not solely for our personal benefit but also, and perhaps primarily, for the purpose of magnifying God's name and proclaiming His goodness before the world.
REFLECTION AND APPLICATION
Psalm 109:30 offers a profound and challenging model for believers navigating seasons of intense adversity, injustice, and false accusation. It calls us to cultivate a robust faith that looks beyond present trials and the sting of suffering to the certain reality of God's ultimate vindication and deliverance. Our praise, even when offered in anticipation of a future act of God, becomes a potent act of spiritual warfare, declaring God's sovereignty over our circumstances, silencing the accusations of the enemy, and affirming our trust in His unfailing justice. Furthermore, the psalmist's fervent desire to praise God "among the multitude" reminds us that our faith journey and experiences of God's faithfulness are not meant to be solitary or private. When God brings us through trials, our testimony of His faithfulness is a powerful, living witness to others, encouraging them in their own struggles, building up the body of Christ, and drawing those outside the faith closer to the God who delivers. This verse calls us to be bold and unashamed in our public declarations of God's goodness, transforming our personal experiences of His grace into communal celebrations of His glory and power.
Questions for Reflection
FAQ
Why does the psalmist suddenly praise in a psalm filled with imprecation and lament?
Answer: This sudden and dramatic shift from intense lament and imprecation to confident praise in Psalms 109:30 is a powerful demonstration of the psalmist's unwavering faith and profound trust in God's character. It is an act of "proleptic praise," meaning the psalmist is praising God in anticipation of future deliverance and vindication, even before these events have physically occurred. This pattern is a common and significant feature in many lament psalms (e.g., Psalm 13), where the psalmist moves from expressing deep distress and petition to declaring trust and offering praise, confident that God will hear and respond. It signifies a profound belief in God's justice and faithfulness, trusting that He will ultimately intervene on behalf of the righteous and turn their sorrow into joy.
What is the significance of praising God "among the multitude"?
Answer: Praising God "among the multitude" signifies the profoundly public and communal nature of the psalmist's worship and testimony. It means that the psalmist's anticipated deliverance and God's vindication will not be a private matter but will be openly declared and celebrated within the assembly or congregation of God's people. This serves several crucial purposes: it publicly glorifies God for His faithfulness and righteous judgment, it powerfully counters the public slanders and false accusations made against the psalmist, and it provides a compelling witness and profound encouragement to others within the community of faith. It underscores the biblical principle that God's acts of salvation are meant to be known, celebrated, and proclaimed by His people, fostering corporate worship and strengthening collective faith, much like the call to "proclaim his salvation from day to day" in Psalm 96:2.
CHRIST-CENTERED FULFILLMENT
Psalms 109:30, with its declaration of anticipatory praise amidst profound suffering and the promise of public vindication, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Like the psalmist, Jesus endured unimaginable slander, false accusations, and the most unjust persecution, culminating in His public shame and execution on the cross. Yet, unlike the psalmist's imprecations, Jesus prayed for His enemies, embodying perfect love even in suffering (Luke 23:34). Just as the psalmist confidently anticipated God's vindication, Jesus, in His humanity, entrusted Himself entirely to the Father, knowing that His ultimate vindication would come through His glorious resurrection from the dead and triumphant ascension into heaven (Acts 2:24). The "multitude" who would praise God for this ultimate deliverance is now the church, the global body of believers, who gather across generations and nations to proclaim the triumph of the Lamb of God who takes away the sin of the world—the One who was slain and is now eternally glorified. Our praise for God's justice and salvation is no longer merely anticipatory but actual, based on the historical reality of Christ's decisive victory over sin, death, and all spiritual enemies (1 Corinthians 15:57). Through Christ, we are empowered to offer a continual "sacrifice of praise to God, that is, the fruit of lips that confess his name" (Hebrews 13:15), joining the heavenly chorus in glorifying the One who has delivered us from all our visible and invisible enemies, and who will ultimately return to be glorified "among his saints" and marveled at "among all who have believed" (2 Thessalonians 1:10).