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American Standard Version
Turn away my reproach whereof I am afraid; For thine ordinances are good.
In the KJVVerse 15,938 of 31,102
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Commentary on Psalms 119 verse 39
39 ¶ Turn away my reproach which I fear: for thy judgments are good.
Here, 1. David prays against reproach, as before, Psa 119:22. David was conscious to himself that he had done that which might give occasion to the enemies of the Lord to blaspheme, which would blemish his own reputation and turn to the dishonour of his family; now he prays that God, who has all men's hearts and tongues in his hands, would be pleased to prevent this, to deliver him from all his transgressions, that he might not be the reproach of the foolish, which he feared (Psa 39:8); or he means that reproach which his enemies unjustly loaded him with. Let their lying lips be put to silence. 2. He pleads the goodness of God's judgments: "Lord, thou sittest in the throne, and thy judgments are right and good, just and kind, to those that are wronged, and therefore to thee I appeal from the unjust and unkind censures of men." It is a small thing to be judged of man's judgment, while he that judges us is the Lord. Or thus: "Thy word, and ways, and thy holy religion, are very good, but the reproaches cast on me will fall on them; therefore, Lord, turn them away; let not religion be wounded through my side."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verse 39. Public domain.
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Cyril of JerusalemAD 386
MYSTAGOGICAL LECTURES 1:6
Next you say, “and all his pomp.” The pomp of the devil is the craze for the theater, the horse races in the circus, the wildbeast hunts and all such emptiness, from which the saint prays to God to be delivered in the words, “Turn away my eyes that they may not behold worthless things.” Avoid an addiction to the theater, with its portrayal of sinful conduct, the lewd and unseemly antics of actors and the frantic dancing of degenerates. Not for you, either, the folly of those who, to gratify their miserable appetite, expose themselves to wild beasts in the combats in the amphitheater. They pamper their belly at the cost of becoming themselves, in the event, food for the mouths of savage beasts; of these gladiators it is fair to say that in the service of the belly that is their god they court death in the arena. Shun also the bedlam of the races, a spectacle in which souls as well as riders come to grief. All these follies are the pomp of the devil.
Ambrose of MilanAD 397
On the Duties of the Clergy 2.6.26
Therefore, as I am about to speak of what is useful, I will take up those words of the prophet: “Incline my heart to your testimonies and not to covetousness,” that the sound of the word useful may not rouse in us the desire for money. Some indeed put it thus: “Incline my heart to your testimonies and not to what is useful,” that is, that kind of usefulness that is always on the watch for making gains in business and has been bent and diverted by the habits of people to the pursuit of money. For as a rule most people call useful only what is profitable, but we are speaking of that kind of usefulness that is sought in earthly loss “that we may gain Christ,” whose gain is “godliness with contentment.” Great, too, is the gain whereby we attain to godliness, which is rich with God, not indeed in fleeting wealth but in eternal gifts, and in which rests no uncertain trial but constant and unending grace.
Ambrose of MilanAD 397
FLIGHT FROM THE WORLD 1:4
Therefore David, who had experienced those very glances that are dangerous for a man, aptly says that the one is blessed whose every hope is in the name of God. For such a person does not have regard to worthless things and follies if he always strives toward Christ and always looks on Christ with his inner eyes. For this reason David turned to God again and said, “Turn away my eyes, that they may not see vanity.” The circus is vanity, because it is totally without profit; horse racing is vanity, because it is counterfeit as regards salvation; the theater is vanity, every game is vanity. “All things are vanity!” as Ecclesiastes said, all things that are in this world. Accordingly, let one who wishes to be saved ascend above the world, let him seek the Word who is with God, let him flee from this world and depart from the earth. For one cannot comprehend that which exists and exists always, unless he has first fled from here. On this account also, the Lord, wishing to approach God the Father, said to the apostles, “Arise, let us go from here.”
Augustine of HippoAD 430
Exposition on Psalm 119
"Take away my reproach which I have suspected, for Your judgments are sweet" [Psalm 119:39]. Who is he who suspected his own reproach, and who does not know his own reproach better than that of his neighbour? For a man may rather suspect another's than his own; since he knows not that which he suspects; but in each one's own reproach there is not suspicion for him, but knowledge, wherein conscience speaks. What then mean the words, "the rebuke which I have suspected"? The meaning of them must be derived from the former verse; since as long as a man does not turn away his eyes lest they behold vanity, he suspects in others what is going on in himself; so that he believes another to worship God, or do good works, from the same motive as himself. For men can see what we do, but with a view to what end we act, is hidden....
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 119:39 presents a profound and vulnerable prayer from the psalmist, who earnestly entreats God to remove the public shame and ridicule he fears, immediately grounding this plea in an unwavering confession of faith in the inherent goodness and righteousness of God's divine decrees. It masterfully captures the tension between the believer's experience of worldly opposition and their deep, abiding trust in the perfect character and just judgments of the Almighty, seeking God's active and sovereign intervention for vindication and protection.
CONTEXT
Literary Context: Psalms 119 stands as the longest chapter in the biblical canon, an intricately crafted acrostic poem divided into 22 sections, each corresponding to a letter of the Hebrew alphabet and comprising eight verses. A defining characteristic is that every verse within a given section typically commences with that section's designated Hebrew letter. Verse 39 is situated within the 'Teth' section (verses 33-40), a segment marked by the psalmist's fervent petitions for divine instruction, guidance, and deliverance from those who scorn or oppose his steadfast devotion to God's law. This section powerfully articulates the psalmist's resolute commitment to walking in God's ways, even when such faithfulness precipitates conflict with a hostile world, and his profound reliance on God's Word as his ultimate source of life and truth. His earnest desire to be taught God's statutes and to keep His law with his whole heart is vividly expressed in his prayer found in Psalms 119:33-34.
Historical & Cultural Context: In the societies of the ancient Near East, the concepts of honor and shame permeated every facet of life, holding paramount significance. An individual's public reputation, the standing of their family, and the approval of their community were not merely superficial concerns but foundational elements of their identity and well-being. To suffer "reproach" (Hebrew: ḥerpâ) meant to endure public disgrace, scorn, or profound humiliation, often resulting from false accusations, social ostracization, or being ridiculed for one's deeply held beliefs. This was far from a private emotional experience; it was a deeply impactful social reality with tangible consequences. The psalmist's fear of reproach, therefore, reflects a genuine concern for his social standing and the potential damage to his public witness, particularly given the pervasive pressure to conform to societal norms that frequently contradicted God's divine commands. His heartfelt plea is thus a poignant request for divine vindication and the restoration of honor within a cultural framework where such matters bore immense social and personal weight.
Key Themes: This verse encapsulates several profound and intimately interconnected themes central to the expansive scope of Psalms 119 and the broader biblical narrative. Firstly, it starkly illuminates The Cost of Discipleship and the Burden of Reproach, demonstrating that unwavering faithfulness to God's Word frequently invites scorn, opposition, and even persecution from the world. This enduring reality is powerfully echoed in the New Testament's teachings concerning suffering for righteousness' sake, as articulated by Jesus in Matthew 5:10-12. Secondly, the verse unequivocally showcases Unwavering Trust in God's Justice and Goodness, as the psalmist's declarative statement, "for thy judgments are good," serves as the unshakeable theological bedrock for his fervent plea. This is not a passive resignation but an active, confident affirmation that God's decrees, laws, and divine decisions are inherently righteous, perfectly equitable, and ultimately lead to what is best, even when circumstances appear difficult or incomprehensible to human understanding. This profound trust mirrors the praise for the perfection and life-giving nature of God's law found in Psalms 19:7-8. Finally, it powerfully underscores the Power and Necessity of Prayer for Vindication, demonstrating that the believer's primary and most effective response to suffering, shame, and public disgrace is to turn directly to God, trusting Him alone to intervene, remove the source of humiliation, and ultimately reveal the truth of His righteous ways.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 119:39 employs several impactful literary devices that amplify its meaning and emotional resonance. Primarily, it functions as a Supplication, a direct and earnest prayer to God, vividly demonstrating the psalmist's intimate and dependent relationship with the divine and his reliance on God for deliverance from a deeply personal affliction. The verse's structure also exhibits a clear form of Reasoned Plea, where the heartfelt request ("Turn away my reproach which I fear") is immediately followed by its theological justification or basis ("for thy judgments are good"). This creates a powerful logical and theological connection, illustrating that the psalmist's hope for vindication is not arbitrary or based on wishful thinking, but is firmly grounded in his profound understanding of God's unchanging, perfectly good character. Furthermore, there is an implicit Contrast woven into the verse: the stark disparity between the human experience of fear and potential shame, and the divine reality of perfect, inherently good judgments. This contrast highlights the chasm between the world's often flawed perception and God's ultimate truth, offering profound comfort and assurance to the one who trusts in Him.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 119:39 deeply resonates with the broader biblical narrative concerning God's unwavering justice, the suffering often endured by the righteous, and the ultimate vindication of those who place their trust in Him. It underscores the profound truth that God's character is inherently and immutably good, and therefore, all His decrees, laws, and judgments are also good, serving His righteous and perfect purposes. This verse powerfully encourages believers to find solace, strength, and an unshakeable anchor in God's unchanging nature when facing opposition, misunderstanding, or public scorn for their faith. It serves as a vital reminder that our ultimate vindication comes not from human approval or worldly recognition, but solely from God, who sees beyond superficial appearances and worldly contempt, affirming the integrity and faithfulness of those who walk in His ways. The psalmist's prayer is thus a timeless model for bringing our deepest fears, vulnerabilities, and anxieties before a God who is both perfectly just in His decrees and infinitely compassionate in His care, trusting that His goodness will ultimately prevail and His righteous plan will be fulfilled.
REFLECTION AND APPLICATION
In a world that frequently pressures conformity, ridicules conviction, or deliberately misrepresents truth, the psalmist's poignant prayer in Psalms 119:39 offers profound comfort, timeless guidance, and a powerful model for faith. We, too, may experience "reproach"—whether it manifests as the subtle scorn of cultural norms that contradict our values, the overt criticism and hostility directed at our deeply held beliefs, or the painful sting of false accusations that seek to undermine our character. This verse encourages us to acknowledge our fears honestly and openly, bringing them before God without reservation or pretense. More importantly, it calls us to anchor our hope and confidence not in fleeting human approval, temporary vindication, or the absence of suffering, but in the unshakeable, eternal truth that God's "judgments are good." This profound theological affirmation means trusting implicitly that His ways are perfect, His justice is absolutely certain, and His ultimate plan for those who love and obey Him is always for their highest good, even when the path involves temporary suffering, misunderstanding, or public disgrace. It empowers us to persevere with unwavering faithfulness, knowing with certainty that God is our ultimate defender, our righteous vindicator, and the singular source of all true honor and lasting peace.
Questions for Reflection
FAQ
What kind of "reproach" is the psalmist fearing?
Answer: The "reproach" (Hebrew: ḥerpâ) the psalmist fears is likely multifaceted, encompassing various forms of public shame and disgrace common in ancient Near Eastern societies. It could refer to public humiliation stemming from being mocked or ridiculed for his unwavering devotion to God's law, facing false accusations from adversaries who sought to discredit him, or experiencing social ostracization because his righteous walk and adherence to divine truth contrasted sharply with the world's prevailing ways. In ancient culture, public opinion, honor, and community standing were deeply significant, so such reproach was not merely an internal feeling but a tangible threat to one's social and personal well-being. The psalmist's fear is a very human response to the potential humiliation, isolation, and spiritual burden that can arise from standing firm in one's faith, a reality echoed in the experiences of prophets and righteous individuals throughout biblical history, such as Jeremiah, who lamented, "I am ridiculed all day long; everyone mocks me" (Jeremiah 20:7).
How can God's "judgments" be good when they sometimes involve discipline or hardship?
Answer: The goodness of God's "judgments" (mishpâṭîm) refers to their inherent righteousness, justice, and perfect alignment with His holy character, rather than their immediate pleasantness from a human perspective. While God's judgments can indeed include discipline, correction, or consequences for sin, these are ultimately good because they are designed to lead to repentance, spiritual restoration, and conformity to His holy will. As the author of Hebrews reminds us, "God disciplines us for our good, in order that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it" (Hebrews 12:10-11). Even when God's judgments involve hardship or allow suffering, they are always just, always purposeful, and always serve a greater, redemptive purpose within His sovereign plan. The psalmist's declaration affirms that God's decrees are always right, always fair, and always aimed at what is ultimately best for His people and the magnificent display of His glory, even when our limited human understanding cannot fully comprehend them.
CHRIST-CENTERED FULFILLMENT
Psalms 119:39 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the one who perfectly embodied unwavering faithfulness to God's judgments, even as He endured unimaginable reproach and shame on behalf of humanity. The prophet Isaiah powerfully foretold of the suffering servant who would be "despised and rejected by mankind, a man of suffering, and familiar with pain" (Isaiah 53:3). Jesus, the spotless Lamb of God, willingly and obediently bore the full weight of humanity's ultimate reproach—the curse and shame of sin—being mocked, scourged, and crucified, not for His own wrongdoing, but for ours. He "endured the cross, scorning its shame, and sat down at the right hand of the throne of God" (Hebrews 12:2), demonstrating His perfect trust in the goodness of His Father's judgments and His divine plan, even unto a humiliating death on a cross (Philippians 2:8). Through His atoning sacrifice, Jesus definitively "turned away" the reproach of sin that stood against us, offering us complete forgiveness, reconciliation with God, and the gift of eternal life. He became our ultimate vindication, and in Him, we are counted righteous and are given a new, imperishable honor. Thus, the psalmist's prayer for deliverance from reproach is answered definitively in the one who bore our shame and, by His glorious resurrection, proved the ultimate goodness, justice, and triumph of God's judgments over sin, death, and all forms of reproach.