TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 38:12–22. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The just person will want to conform his life to the image and likeness of Jesus, and though accused, he will be silent; if he is hurt, he will forgive. Wrongs done to him he will cover up, not opening his mouth. In this way he will be imitating him who like a lamb was led to the slaughter, never opening his mouth. Though he could have made an answer, he preferred silence to speech. For the Lord Jesus was silent when they accused him, and when they struck him he did not strike back.… You too, my friend, if you are given cause to answer back with a sharp rebuke, be silent. It will be better so. If you answer back in the same tone as your aggressor, it could lead to uproar and loud wrangling. Better to hide the injury done to you than, by arguing back, to gain some point or other. Good is the dumb person who knows not how to speak evil and from whose lips no injurious words can pass. Truly blessed is this dumb person, for inwardly he is saying, “Lord, give me a learned tongue when it is my duty to break into speech.”
(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.
He says then, "But I as a deaf man heard not" [Psalm 38:13]. He who replied not to what He heard, did, as it were, not hear them. "But I as a deaf man heard not. And I was as a dumb man that opens not his mouth." And he repeats the same things again.
Continue studying Psalms 38:13 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 38:13 vividly portrays the Psalmist's profound and deliberate choice to remain silent in the face of relentless accusation and malicious opposition. Far from being a sign of weakness or inability, David's posture, likened to one who is physically deaf and mute, signifies a conscious act of self-control, humility, and unwavering trust that God alone is his ultimate vindicator and defender. This intentional non-response serves as a powerful testament to his reliance on divine justice rather than self-defense, highlighting a spiritual discipline that transcends natural human impulses.
Context
Literary Context
Psalm 38 is a deeply personal and poignant lament, categorized among the penitential psalms, where the Psalmist (traditionally David) pours out his soul to God amidst profound distress. The initial verses (vv. 1-11) detail his suffering, encompassing both physical ailments and social isolation, which he attributes to God's disciplinary hand due to his sins. However, from Psalms 38:12 onward, the focus shifts dramatically to the external malice of his enemies. They are depicted as laying snares, speaking mischievous things, and plotting deceit continually. In this immediate narrative flow, verse 13 presents David's counter-intuitive response to their incessant attacks: a resolute and profound silence, refusing to engage or defend himself. This sets the stage for his subsequent declaration of hope and reliance on God for vindication in Psalms 38:15. The verse functions as a pivotal moment, contrasting the enemies' active malice with the Psalmist's passive, yet powerful, trust.
Historical & Cultural Context
While the precise historical setting for Psalm 38 is not explicitly stated, its Davidic authorship suggests a context where King David faced intense personal suffering coupled with public slander and political machinations. This could relate to periods of persecution by Saul, the rebellion of Absalom, or other times of national or personal crisis where his reputation was attacked and his life threatened. In ancient Near Eastern cultures, public honor and reputation were paramount, and slander was a grave offense that often demanded immediate and vigorous defense. To remain silent in such circumstances was highly unusual and could even be interpreted as an admission of guilt or a sign of weakness. David's choice, therefore, stands in stark contrast to cultural expectations, highlighting a deeper spiritual principle at play—a reliance on a higher court of appeal and a profound act of faith in divine justice over personal vindication.
Key Themes
Psalms 38:13 contributes significantly to several overarching themes within the Psalter and broader biblical narrative. Foremost among them is Patient Endurance, as David exemplifies remarkable self-control and steadfastness under severe provocation. His refusal to retaliate or argue, instead adopting a posture of non-response, is a profound act of enduring injustice and slander, mirroring the call for patience in James 1:4. This silence is also deeply rooted in Trust in God, signifying that David's expectation for vindication rests solely on the Lord, as expressed elsewhere in his psalms, such as Psalms 62:1. Furthermore, the imagery of being "deaf" and "dumb" underscores themes of Humility and Self-Control, demonstrating a conscious mastery over the natural human impulse to defend oneself or lash out when attacked, reflecting the wisdom found in Proverbs 17:28 and the example of Christ in 1 Peter 2:23.
Exposition and Analysis
Key Word Analysis
This Hebrew term (H2795) literally refers to someone who is physically deaf, unable to hear. In Psalms 38:13, David employs it metaphorically to describe his intentional posture of non-reception. He is not physically deaf, but he chooses to act as if he cannot hear the accusations and slander hurled against him. This signifies a deliberate refusal to engage with or be provoked by the malicious words of his enemies, effectively shutting out their harmful noise and refusing to give their words power over him.
This word (H483) literally means "mute" or "speechless." Similar to "deaf," David uses it metaphorically to convey the completeness of his chosen silence. He is not physically mute, but he acts as if he has no capacity to open his mouth in defense or retaliation. This emphasizes a conscious and profound decision to refrain from verbal response, leaving his case entirely in God's hands and refusing to enter into a futile or counterproductive argument.
This primitive root (H6605) means "to open wide," whether literally or figuratively, and can also imply to loosen or begin. In the context of "openeth not his mouth," it underscores the active and deliberate nature of David's silence. It is not a passive inability to speak, but a conscious, willed decision not to open his mouth, not to loosen his tongue, and not to begin a verbal defense. This highlights his self-control and intentional restraint.
Verse Breakdown
"But I, as a deaf [man], heard not;"
This clause introduces a stark contrast ("But I") to the incessant and malicious actions of his enemies described in the preceding verse. The simile "as a deaf man" immediately signals that David is not literally impaired but is adopting this posture intentionally. "Heard not" (from H8085, shâmaʻ, to hear intelligently) signifies his deliberate non-engagement with the accusations; he chooses not to internalize, respond to, or even acknowledge the malicious words of his adversaries. This is an act of profound self-control and a refusal to be drawn into their destructive game.
"and [I was] as a dumb man [that] openeth not his mouth."
This second clause reinforces and expands upon the first, using another powerful simile, "as a dumb man." The phrase "openeth not his mouth" (using H6605, pâthach, and H6310, peh) clearly indicates a conscious and active decision to remain silent. It is not a passive inability but an active choice to refrain from speaking, defending himself, or retaliating. This silence is an expression of his trust in God to vindicate him and a refusal to give further ammunition or legitimacy to his accusers, demonstrating a profound spiritual discipline.
Literary Devices
The verse is rich in Simile, prominently featuring "as a deaf [man]" and "as a dumb man." These comparisons are not literal descriptions of David's physical state but serve to vividly illustrate the completeness and intentionality of his chosen non-response. By likening himself to someone physically impaired, David employs a form of Metaphorical Representation, where the physical limitation becomes a powerful image for his spiritual and emotional discipline. This also verges on Hyperbole, as the degree of his silence is exaggerated to emphasize its absolute nature and the depth of his commitment to it. The deliberate adoption of such a posture in the face of intense provocation demonstrates a profound inner strength and a reliance on a higher power, rather than on his own words or arguments, transforming a perceived weakness into a powerful act of faith.
Theological and Thematic Connections
David's profound silence in Psalms 38:13 is not an act of resignation or weakness, but a powerful theological statement of trust and submission to divine justice. It reflects a deep conviction that God sees, hears, and will ultimately vindicate His righteous ones, rendering human self-defense unnecessary or even counterproductive. This posture of patient endurance in the face of slander aligns with the biblical wisdom of not engaging with fools and allowing God to be the ultimate judge and defender. It teaches that true strength often lies not in our ability to argue or retaliate, but in our capacity to entrust our cause to the Lord, knowing that His timing and methods of justice are perfect. This theme resonates throughout Scripture, encouraging believers to cultivate a spirit of humility and reliance on God's sovereignty even amidst intense suffering and injustice, understanding that God's vindication is far more powerful and lasting than any human defense.
Reflection and Application
Psalms 38:13 offers a counter-cultural and profoundly spiritual model for navigating conflict, false accusations, and relentless criticism in our lives. In a world that often pressures us to immediately defend ourselves, retaliate, or engage in endless arguments, David's example encourages a different, more redemptive path. His silence is not born of apathy but of active trust—a conscious decision to surrender his right to self-defense to God. This invites us to consider moments when our natural impulse to speak might be better served by a posture of prayerful silence, allowing God to work on our behalf. It challenges us to cultivate patience, humility, and a deep reliance on God's timing and justice, rather than relying on our own strength or eloquence to overcome adversity. By choosing silence, we create space for God's truth to prevail and for His vindication to manifest, demonstrating a trust that transcends immediate circumstances and aligns us with divine wisdom.
Questions for Reflection
FAQ
Does this verse advocate for absolute silence in all situations of conflict or accusation?
No, Psalms 38:13 does not advocate for absolute silence in every situation. Instead, it illustrates a specific, intentional posture taken by David in the face of malicious and unjust accusations, rooted in his deep trust in God. There are biblical instances where speaking up for truth, justice, or the oppressed is commanded (e.g., Proverbs 31:8-9). David's silence here is a strategic, faith-filled choice to refrain from self-vindication, leaving his defense to God, particularly when engaging would be futile or counterproductive. It's about discerning when to speak and when to trust God's timing and methods, rather than a universal rule for all interactions.
How is David's silence different from apathy or weakness?
David's silence in Psalms 38:13 is fundamentally different from apathy or weakness. Apathy implies a lack of care or concern, while weakness suggests an inability to respond. David, however, is deeply distressed by his situation, as evidenced throughout Psalm 38. His silence is an active, deliberate, and disciplined choice, born of profound spiritual strength and unwavering faith. It is a conscious act of humility and self-control, demonstrating a trust that God will ultimately defend him (Psalms 38:15). This is a powerful act of surrender and reliance on divine justice, not a passive resignation to injustice.
Christ-Centered Fulfillment
Psalms 38:13 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David's intentional silence in the face of his accusers foreshadows the perfect example of the Suffering Servant, who, though innocent, remained silent before those who slandered and condemned Him. The prophet Isaiah foretold this very posture, declaring of the Messiah, "He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth" (Isaiah 53:7). This prophecy was dramatically fulfilled in the Gospels, where Jesus stood silent before the high priest Caiaphas (Matthew 26:63, Mark 14:61), before Pilate (Matthew 27:12, Mark 15:5), and before Herod (Luke 23:9). Christ's silence was not an admission of guilt, nor was it born of weakness; rather, it was an act of sovereign submission to His Father's will, a testament to His divine authority, and a powerful demonstration of His perfect innocence. As 1 Peter 2:23 states, "When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly." Jesus' silence was the eloquent silence of the Lamb of God, who, by willingly enduring injustice without complaint, secured our salvation and perfectly exemplified the strength found in trusting God for ultimate vindication.