TRV
Translation
King James Version
¶ They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long.
Complete Jewish Bible
Those seeking my life lay snares for me, those seeking to harm me speak of disaster and think up deceptions all day long.
Berean Standard Bible
Those who seek my life lay snares; those who wish me harm speak destruction, plotting deceit all day long.
American Standard Version
They also that seek after my life lay snares for me; And they that seek my hurt speak mischievous things, And meditate deceits all the day long.
World English Bible Messianic
They also who seek after my life lay snares. Those who seek my hurt speak mischievous things, and meditate deceits all day long.
Geneva Bible (1599)
They also, that seeke after my life, laye snares, and they that go about to do me euil, talke wicked things and imagine deceite continually.
Young's Literal Translation
And those seeking my soul lay a snare, And those seeking my evil Have spoken mischievous things, And they do deceits meditate all the day.
In the KJVVerse 14,503 of 31,102
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Commentary on Psalms 38 verses 12–22
12 ¶ They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long.
13 But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.
14 Thus I was as a man that heareth not, and in whose mouth are no reproofs.
15 For in thee, O LORD, do I hope: thou wilt hear, O Lord my God.
16 For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.
17 For I am ready to halt, and my sorrow is continually before me.
18 For I will declare mine iniquity; I will be sorry for my sin.
19 But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied.
20 They also that render evil for good are mine adversaries; because I follow the thing that good is.
21 Forsake me not, O LORD: O my God, be not far from me.
22 Make haste to help me, O Lord my salvation.
In these verses,
I. David complains of the power and malice of his enemies, who, it should seem, not only took occasion from the weakness of his body and the trouble of his mind to insult over him, but took advantage thence to do him a mischief. He has a great deal to say against them, which he humbly offers as a reason why God should appear for him, as Psa 25:19, Consider my enemies. 1. "They are very spiteful and cruel: They seek my hurt; nay, they seek after my life," Psa 38:12. That life which was so precious in the sight of the Lord and all good men was aimed at, as if it had been forfeited, or a public nuisance. Such is the enmity of the serpent's seed against the seed of the woman; it would wound the head, though it can but reach the heel. It is the blood of the saints that is thirsted after. 2. "They are very subtle and politic. They lay snares, they imagine deceits, and herein they are restless and unwearied: they do it all the day long. They speak mischievous things one to another; every one has something or other to propose that may be a mischief to me." Mischief, covered and carried on by deceit, may well be called a snare. 3. "They are very insolent and abusive: When my foot slips, when I fall into any trouble, or when I make any mistake, misplace a word, or take a false step, they magnify themselves against me; they are pleased with it, and promise themselves that it will ruin my interest, and that if I slip I shall certainly fall and be undone." 4. "They are not only unjust, but very ungrateful: They hate me wrongfully, Psa 38:19. I never did them any ill turn, nor so much as bore them any ill-will, nor ever gave them any provocation; nay, they render evil for good, Psa 38:20. Many a kindness I have done them, for which I might have expected a return of kindness; but for my love they are my adversaries," Psa 109:4. Such a rooted enmity there is in the hearts of wicked men to goodness for its own sake that they hate it, even when they themselves have the benefit of it; they hate prayer even in those that pray for them, and hate peace even in those that would be at peace with them. Very ill-natured indeed those are whom no courtesy will oblige, but who are rather exasperated by it. 5. "They are very impious and devilish: They are my adversaries merely because I follow the thing that good is." They hated him, not only for his kindness to them, but for his devotion and obedience to God; they hated him because they hated God and all that bear his image. If we suffer ill for doing well, we must not think it strange; from the beginning it was so (Cain slew Abel, because his works were righteous); nor must we think it hard, because it will not be always so; for so much the greater will our reward be. 6. "They are many and mighty: They are lively; they are strong; they are multiplied, Psa 38:19. Lord, how are those increased that trouble me?" Psa 3:1. Holy David was weak and faint; his heart panted, and his strength failed; he was melancholy and of a sorrowful spirit, and persecuted by his friends; but at the same time his wicked enemies were strong and lively, and their number increased. Let us not therefore pretend to judge of men's characters by their outward condition; none knows love or hatred by all that is before him. It should seem that David in this, as in other complaints he makes of his enemies, has an eye to Christ, whose persecutors were such as are here described, perfectly lost to all honour and virtue. None hate Christianity but such as have first divested themselves of the first principles of humanity and broken through its most sacred bonds.
II. He reflects, with comfort, upon his own peaceable and pious behaviour under all the injuries and indignities that were done him. It is then only that our enemies do us a real mischief when they provoke us to sin (Neh 6:13), when they prevail to put us out of the possession of our own souls, and drive us from God and our duty. If by divine grace we are enabled to prevent this mischief, we quench their fiery darts, and are saved from harm. If still we hold fast our integrity and our peace, who can hurt us? This David did here. 1. He kept his temper, and was not ruffled nor discomposed by any of the slights that were put upon him or the mischievous things that were said or done against him (Psa 38:13, Psa 38:14): "I, as a deaf man, heard not; I took no notice of the affronts put upon me, did not resent them, nor was put into disorder by them, much less did I meditate revenge, or study to return the injury." Note, The less notice we take of the unkindness and injuries that are done us the more we consult the quiet of our own minds. Being deaf, he was dumb, as a man in whose mouth there are no reproofs; he was as silent as if he had nothing to say for himself, for fear of putting himself into a heat and incensing his enemies yet more against him; he would not only not recriminate upon them, but not so much as vindicate himself, lest his necessary defence should be construed his offence. Though they sought after his life, and his silence might be taken for a confession of his guilt, yet he was as a dumb man that opens not his mouth. Note, When our enemies are most clamorous it is generally our prudence to be silent, or to say little, lest we make bad worse. David could not hope by his mildness to win upon his enemies, nor by his soft answers to turn away their wrath; for they were men of such base spirits that they rendered him evil for good; and yet he conducted himself thus meekly towards them, that he might prevent his own sin and might have the comfort of it in the reflection. Herein David was a type of Christ, who was as a sheep dumb before the shearer, and, when he was reviled, reviled not again; and both are examples to us not to render railing for railing. 2. He kept close to his God by faith and prayer, and so both supported himself under these injuries and silenced his own resentments of them. (1.) He trusted in God (Psa 38:15): "I was as a man that opens not his mouth, for in thee, O Lord! do I hope. I depend upon thee to plead my cause and clear my innocency, and, some way or other, to put my enemies to silence and shame." His lovers and friends, that should have owned him, and stood by him, and appeared as witnesses for him, withdrew from him, Psa 38:10. but God is a friend that will never fail us if we hope in him. "I was as a man that heareth not, for thou wilt hear. Why need I hear, and God hear too?" He careth for you (Pe1 5:7), and why need you care and God care too? "Thou wilt answer" (so some) "and therefore I will say nothing." Note, It is a good reason why we should bear reproach and calumny with silence and patience, because God is a witness to all the wrong that is done us, and, in due time, will be a witness for us and against those that do us wrong; therefore let us be silent, because, if we be, then we may expect that God will appear for us, for this is an evidence that we trust in him; but, if we undertake to manage for ourselves, we take God's work out of his hands and forfeit the benefit of his appearing for us. Our Lord Jesus, when he suffered, threatened not, because he committed himself to him that judges righteously (Pe1 2:23); and we shall lose nothing, at last, by doing so. Thou shalt answer, Lord, for me. (2.) He called upon God (Psa 38:16): For I said, Hear me (that is supplied); "I said so" (as Psa 38:15); "in thee do I hope, for thou wilt hear, lest they should rejoice over me. I comforted myself with that when I was apprehensive that they would overwhelm me." It is a great support to us, when men are false and unkind, that we have a God to go to whom we may be free with and who will be faithful to us.
III. He here bewails his own follies and infirmities. 1. He was very sensible of the present workings of corruption in him, and that he was now ready to repine at the providence of God and to be put into a passion by the injuries men did him: I am ready to halt, Psa 38:17. This will best be explained by a reflection like this which the psalmist made upon himself in a similar case (Psa 73:2): My feet were almost gone, when I saw the prosperity of the wicked. So here: I was ready to halt, ready to say, I have cleansed my hands in vain. His sorrow was continual: All the day long have I been plagued. (Psa 73:13, Psa 73:14), and it was continually before him; he could not forbear poring upon it, and that made him almost ready to halt between religion and irreligion. The fear of this drove him to his God: "In thee do I hope, not only that thou wilt plead my cause, but that thou wilt prevent my falling into sin." Good men, by setting their sorrow continually before them, have been ready to halt, who, by setting God always before them, have kept their standing. 2. He remembered against himself his former transgressions, acknowledging that by them he had brought these troubles upon himself and forfeited the divine protection. Though before men he could justify himself, before God he will judge and condemn himself (Psa 38:18): "I will declare my iniquity, and not cover it; I will be sorry for my sin, and not make a light matter of it;" and this helped to make him silent under the rebukes of Providence and the reproaches of men. Note, If we be truly penitent for sin, that will make us patient under affliction, and particularly under unjust censures. Two things are required in repentance: - (1.) Confession of sin: "I will declare my iniquity; I will not only in general own myself a sinner, but I will make a particular acknowledgment of what I have done amiss." We must declare our sins before God freely and fully, and with their aggravating circumstances, that we may give glory to God and take shame to ourselves. (2.) Contrition for sin: I will be sorry for it. Sin will have sorrow; every true penitent grieves for the dishonour he has done to God and the wrong he has done to himself. "I will be in care or fear about my sin" (so some), "in fear lest it ruin me and in care to get it pardoned."
IV. He concludes with very earnest prayers to God for his gracious presence with him and seasonable powerful succour in his distress (Psa 38:21, Psa 38:11): "Forsake me not, O Lord! though my friends forsake me, and though I deserve to be forsaken by thee. Be not far from me, as my unbelieving heart is ready to fear thou art." Nothing goes nearer to the heart of a good man in affliction than to be under the apprehension of God's deserting him in wrath; nor does any thing therefore come more feelingly from his heart than this prayer: "Lord, be not thou far from me; make haste for my help; for I am ready to perish, and in danger of being lost if relief do not come quickly." God gives us leave, not only to call upon him when we are in trouble, but to hasten him. He pleads, "Thou art my God, whom I serve, and on whom I depend to bear me out; and my salvation, who alone art able to save me, who hast engaged thyself by promise to save me, and from whom alone I expect salvation." Is any afflicted? let him thus pray, let him thus plead, let him thus hope, in singing this psalm.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–22. Public domain.
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Athanasius of AlexandriaAD 373
FESTAL LETTERS 9:4
People who cling to evil thoughts do not stand for truth but for falsehood. They do not stand for righteousness but for iniquity, because their tongue learns to speak lies. They have done evil, never pausing so that they could repent. Persevering with delight in wicked actions, they run to them without even looking back. They even tread underfoot the commandment about neighbors, and instead of loving them, they plot evil against them. As the ancient saint testifies, “Those who plot evil against me have spoken lies and plan treachery all day long.”
Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Verse 6.) I am afflicted and bowed down by miseries until the end; I go about in sorrow all day long. Until what end does he say he is bowed down? Is it the legitimate end of repentance? Or moreover, so that we may understand it mystically, until Christ, who is the end of the Law; who allowed himself to be scourged, allowed his body to be stoned to death? But those wounds emitted no smell of repentance, but rather the fragrance of all grace. Finally, death did not consume Him, as it does with other men; rather, the fountain of eternal life gushed forth, as Scripture teaches us, saying: 'With joy you will draw water from the wells of salvation' (Isaiah 12:3). Therefore, water sprang forth from His wound, so that we might drink salvation. All sinners of the earth will drink, so that they may cast off their sins. Consider each detail. Christ was afflicted with miseries in order to make blessed those who were in misery. Let no one call him who is just miserable, for he himself said: You will make no one miserable (Isaiah 33:1). He was bent down so that we could be raised up; he was sad so that we could be made joyful; as it is written: For if I cause you sorrow, who then will make me glad, unless the one who is made sad by me (2 Corinthians 2:2). Therefore, whoever is made sad by the Lord Jesus Christ, he himself makes Christ glad; and he himself is made joyful by Christ. Therefore, we also recognize that we must not be satisfied with superficiality. Let us bend until the end, that is, not only having faith in Christ, but also enduring our sufferings, and let us rejoice in our sufferings, just as Christ rejoiced in his sufferings. He took them upon himself for his servants, so let us undergo them for the Lord. This, therefore, is the end. 'I complete what is lacking in Christ's afflictions for the sake of his body, which is the Church, of which I have become a minister' (Colossians 1:24). We see what we must undertake, who have taken up the priestly ministry; that we ought to endure courageously not only the afflictions of the body for ourselves, but also for the Church of the Lord. But David added the afflictions of the soul.
Augustine of HippoAD 430
Exposition on Psalm 38
"They also that sought after my soul were preparing violence against me" [Psalm 38:12]. It is now plain who "sought after His soul;" viz. those who had not His soul, in that they were not in His Body. They who were "seeking after His soul," were far removed from His soul; but they were "seeking it" to destroy it. For His soul may be "sought after" in a right way also. For in another passage He finds fault with some persons, saying, "There is no man to care for My soul." He finds fault with some for not seeking after His soul; and again, with others for seeking after it. Who is he that seeks after His soul in the right way? He who imitates His sufferings. Who are they that sought after His soul in the wrong way? Even those who "prepared violence against Him," and crucified Him.
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 38:12 vividly portrays the psalmist's profound distress as he faces relentless and cunning opposition from his adversaries. This verse, embedded within a deeply personal lament, exposes the malicious intent and treacherous methods of those who actively plot harm against him, employing hidden traps, deceitful words, and continuous schemes throughout the day. It underscores the psalmist's vulnerability while highlighting the pervasive nature of the evil he confronts.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 38:12 employs several potent literary devices to convey the psalmist's dire situation. The most prominent is Metaphor, particularly in the phrase "lay snares." This vivid imagery, drawn from hunting, powerfully depicts the enemies' cunning and treacherous intent to entrap the psalmist, not through open combat but through hidden dangers and insidious plots. This metaphor extends to the "deceits" they "imagine," suggesting a complex web of lies and trickery designed to ensnare. The phrase "all the day long" functions as Hyperbole or Intensification, emphasizing the relentless, unceasing, and obsessive nature of the adversaries' malice. It conveys that their plotting is not incidental but a consuming, continuous activity, thereby amplifying the psalmist's sense of being under constant siege. Furthermore, the verse utilizes Parallelism through its tripartite structure, where each clause ("They also that seek after my life lay snares [for me]," "and they that seek my hurt speak mischievous things," "and imagine deceits all the day long") reiterates and builds upon the theme of malicious opposition, progressively revealing the depth and breadth of the enemies' destructive intentions. This layered description creates a comprehensive picture of pervasive hostility.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 38:12 profoundly contributes to the biblical understanding of suffering, the nature of evil, and divine justice. It highlights that righteous individuals, even those acknowledging their own sin, can face intense, unprovoked, and deceptive opposition from external forces. This verse underscores the reality that evil often operates through cunning and hidden means, seeking to ensnare and destroy through lies and manipulation rather than direct confrontation. The psalmist's experience reflects a universal human struggle against malevolent forces, whether human adversaries driven by envy and malice, or the spiritual forces of darkness that seek to undermine faith and well-being. The psalm's broader context, where the psalmist ultimately appeals to God for deliverance, implicitly affirms God's awareness of such hidden plots and His ultimate sovereignty over all forms of evil, promising that the wicked's schemes will ultimately fail or even turn back upon themselves.
REFLECTION AND APPLICATION
Psalms 38:12 offers timeless insights for believers navigating a world fraught with challenges. It serves as a stark reminder that opposition, often insidious and relentless, is a reality in the Christian journey. Just as the psalmist faced "snares" and "deceits," believers today may encounter various forms of spiritual, emotional, or relational attacks—from subtle temptations and misinformation to outright slander and betrayal. This verse calls us to cultivate spiritual discernment, recognizing that not all opposition is overt; some may come through cunning traps or deceptive narratives designed to undermine our faith or relationships. In the face of such persistent malice, the psalmist's lament becomes a template for honest prayer, urging us to bring our distress and the reality of our adversaries' schemes before God. It encourages us to trust in God's perfect justice and protection, even when feeling vulnerable, knowing that He sees every hidden plot and is ultimately our refuge and strength. Our response to such opposition should be rooted in prayer, perseverance, and reliance on divine wisdom, rather than succumbing to despair or retaliation.
Questions for Reflection
FAQ
Who are "they" who seek the psalmist's life and hurt?
Answer: The identity of "they" is not explicitly stated, but the context of Psalm 38 suggests a combination of personal enemies, possibly political rivals, and those who have turned against the psalmist in his time of weakness. Given David's traditional authorship, these could be figures from his court, his own family (like Absalom), or other adversaries who saw his physical affliction as an opportunity to strike. The language of "snares" and "deceits" points to individuals who are actively and maliciously plotting his downfall through cunning and dishonest means, rather than engaging in open warfare. While literal enemies are in view, the description also lends itself to a metaphorical interpretation of spiritual adversaries, as discussed in Ephesians 6:12.
What is the significance of the phrase "all the day long"?
Answer: The phrase "all the day long" (כָּל־הַיּוֹם, kol-hayyom) emphasizes the relentless, unceasing, and obsessive nature of the enemies' plotting. It signifies that their malicious intent is not a fleeting thought or an occasional action, but a continuous, pervasive, and consuming activity. This hyperbole underscores the psalmist's profound sense of being under constant siege and highlights the depth of his adversaries' commitment to his harm. It conveys a feeling of being perpetually targeted, intensifying the psalmist's distress and emphasizing the need for divine intervention against such persistent evil. This continuous plotting contrasts sharply with the psalmist's own suffering and vulnerability, making their actions even more cruel.
How does this verse relate to the broader theme of suffering in the Psalms?
Answer: Psalms 38:12 is a powerful example of the theme of the righteous sufferer, a recurring motif throughout the Psalms. It illustrates that even those who strive to live righteously, and who acknowledge their own failings (as David does in this penitential psalm), are not immune to intense and unjust suffering at the hands of malevolent others. The verse highlights that this suffering often comes not from open conflict but from hidden plots, slander, and deceit, amplifying the feeling of betrayal and vulnerability. It sets the stage for the psalmist's ultimate plea for God's intervention, reinforcing the theme that God is the ultimate refuge and vindicator for those who are unjustly afflicted, as seen in Psalm 34:19.
CHRIST-CENTERED FULFILLMENT
Psalms 38:12 finds its ultimate and profound fulfillment in the life and suffering of Jesus Christ, the perfect righteous sufferer. Just as the psalmist faced those who "sought after his life" and "laid snares," Jesus was relentlessly pursued by adversaries—the religious leaders, the Roman authorities, and even those within His own circle—who constantly plotted His demise. They "spoke mischievous things" against Him, leveling false accusations and slanders during His trials, as recorded in Matthew 26:59-60. They "imagined deceits all the day long," devising cunning traps in their attempts to trick Him with words, as seen in Matthew 22:15, and ultimately orchestrating His betrayal and crucifixion through guile and treachery, as detailed in Luke 22:3-6. Unlike the psalmist, who confessed his sin, Jesus was the sinless Lamb of God, yet He bore the full weight of human malice and the spiritual forces of darkness that sought to ensnare Him. His suffering, though unjustly inflicted by human hands and demonic schemes, was part of God's redemptive plan, ultimately leading to His victory over sin and death. Thus, Psalms 38:12 foreshadows the unparalleled opposition faced by Christ, whose perfect endurance and ultimate triumph offer not only a pattern for righteous suffering but also the very means of deliverance for all who are caught in the snares of sin and evil.