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
4 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.
(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.
"And I became as a man that hears not, and in whose mouth are no reproofs" [Psalm 38:14]. As if He had nothing to say unto them, as if He had nothing wherewith to reproach them. Had He not already reproached them for many things? Had He not said many things, and also said, "Woe unto you, Scribes and Pharisees," [Matthew 23:13] and many things besides? Yet when He suffered, He said none of these things; not that He had not what to say, but He waited for them to fulfil all things, and that all the prophecies might be fulfilled of Him, of whom it had been said, "And as a sheep before her shearer is dumb, so opens He not His mouth." [Isaiah 53:7] It behooved Him to be silent in His Passion, though not hereafter to be silent in Judgment. For He had come to be judged, then, who was hereafter coming to judge; and who was for this reason to come with great power to judge, that He had been judged in great humility.
You should walk as one that is deaf and dumb and blind, so that, putting aside the contemplation of him who has been rightly chosen by you as your model of perfection, you should be like one who is blind and not see any of those things that you find to be unedifying. Nor should you be influenced by the authority or fashion of those who do these things and give yourself up to what is worse and what you formerly condemned. If you hear anyone disobedient or insubordinate or disparaging another or doing anything different from what was taught to you, you should not go wrong and be led astray by such an example to imitate him, but, “like one who is deaf,” as if you had never heard it, you should pass it all by.
History teaches this more clearly. Even when Absalom mounted a case against his father and drew to his side those who had lost cases in judgment, blessed David was long-suffering. When Shimei berated him with voice and hand upraised, he took the abuse in silence; and he forbade Abishai to try to exact justice against the culprit in the words, “Let him curse me because the Lord bade him curse David.”
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Summary
Psalms 38:14 vividly portrays King David's profound state of humility and deliberate non-response amidst intense suffering, both physical and spiritual, and relentless accusations from his adversaries. In this verse, he likens himself to one who neither hears nor offers any defense or counter-argument, signifying a conscious and intentional choice to remain silent and entrust his cause entirely to God's ultimate vindication, rather than engaging in self-justification or retaliation against his enemies' malicious attacks.
Context
Literary Context
Psalm 38 stands as one of the seven traditional penitential psalms, a deeply personal and fervent lament where David pours out his soul before God, confessing his sin and detailing the overwhelming consequences. Immediately preceding verse 14, David graphically describes the devastating effects of his affliction, which he attributes to God's displeasure over his sin, as seen in his physical pain, emotional distress, and the alienation of his friends and family (Psalms 38:1-8). Crucially, verses Psalms 38:12-13 directly set the stage for his chosen silence. Here, David depicts his enemies actively laying snares, speaking malicious words, and plotting his ruin, while he, in response, states, "as a deaf man, heard not; and as a dumb man that openeth not his mouth." This directly precedes and reinforces the more explicit declaration of his deliberate non-engagement in verse 14, emphasizing a conscious posture of restraint in the face of slander and injustice.
Historical & Cultural Context
As king, David occupied a position of immense authority, public visibility, and responsibility. In ancient Near Eastern cultures, a monarch's reputation, honor, and ability to defend his standing against accusations were paramount for maintaining legitimacy and control. To be afflicted, particularly with severe illness, was often interpreted as a sign of divine judgment or disfavor, which would have significantly amplified the shame and vulnerability David experienced, providing fertile ground for his enemies to undermine his rule. David's choice to remain silent and offer no "reproofs" was, therefore, not merely a personal act but a profound counter-cultural stance. He consciously foregoes the expected avenues of defense, counter-attack, or retaliation typically available to a king. This posture suggests a deep spiritual conviction that his ultimate vindication and the restoration of his honor rested not with human arguments or political maneuvering, but solely with divine justice and God's sovereign intervention.
Key Themes
This verse contributes significantly to several overarching themes within Psalm 38 and the broader Psalter. It powerfully illustrates the theme of silent submission and patient endurance in suffering, where David refrains from defending himself, choosing to bear injustice quietly. This restraint is an active demonstration of profound trust in divine justice, as David implicitly believes that God sees his plight and will ultimately administer justice, echoing the sentiment found in Psalms 62:1, "My soul waiteth upon God." Furthermore, David's posture demonstrates humility in adversity, as he, a powerful king, adopts the stance of one who is helpless and undefended. This theme resonates deeply with the concept of the suffering servant found in prophetic literature, particularly in Isaiah 53:7, who "was oppressed, and he was afflicted, yet he opened not his mouth." This foreshadowing is strikingly fulfilled in the life of Christ, who also remained silent before His accusers, as recorded in Matthew 27:12-14.
Exposition and Analysis
Key Word Analysis
This word (H8085) means to hear intelligently, often with implications of attention, obedience, or understanding. In the context of "heareth not," it signifies a deliberate refusal to acknowledge, respond to, or engage with the accusations and slanders of his enemies. It is not about a physical inability to perceive sound, but a conscious choice to ignore or disregard their taunts, adopting a posture of non-engagement and profound, intentional detachment from the verbal attacks.
The term (H6310) refers to the literal mouth, but frequently functions figuratively to represent speech, utterance, or the means by which one expresses oneself. Here, it represents the instrument through which David would typically offer a defense, a counter-argument, or a rebuke. The phrase "in whose mouth are no reproofs" highlights the complete withholding of any verbal response, emphasizing a deliberate decision to remain silent.
This noun (H8433), derived from the verb yakhaḥ (to argue, contend, correct, or rebuke), refers to chastisement, correction, refutation, or even proof. In this context, it specifically denotes the arguments, defenses, or counter-accusations David would normally use to refute charges or retaliate against his detractors. By stating that there were "no reproofs" in his mouth, David underscores his complete and active decision not to offer any form of self-justification, counter-accusation, or verbal defense against the lies and plots leveled against him.
Verse Breakdown
"Thus I was as a man that heareth not"
This clause employs a vivid simile to describe David's chosen demeanor. He likens himself to someone who is deaf, not due to physical impairment, but because he has deliberately closed his "ears" to the malicious words and accusations of his enemies. This is an intentional act of non-engagement, a refusal to be drawn into their verbal conflict or to allow their slanders to provoke a response from him. It speaks to a profound inner resolve to remain detached from the external clamor of his adversaries.
"and in whose mouth [are] no reproofs"
This second clause further clarifies and reinforces the first, specifying the practical outcome of his "not hearing." It means that he offers no verbal defense, no counter-arguments, and no rebukes. His mouth remains shut, not out of an inability to speak, but out of a conscious decision to withhold any form of self-vindication. This signifies a complete surrender of his right to defend himself, entrusting his reputation and his cause entirely to a higher power, presumably God, rather than relying on human rhetoric or argument.
Literary Devices
The verse effectively utilizes several literary devices to convey David's profound state of chosen silence. The most prominent is Simile, evident in "Thus I was as a man that heareth not," which vividly portrays David's chosen posture of non-response by comparing him to someone physically deaf. This comparison emphasizes the deliberate and active nature of his silence, not as a weakness but as a conscious, resolute act. There is also an element of Metonymy or Synecdoche in the phrase "in whose mouth [are] no reproofs," where "mouth" stands for the act of speaking or defending oneself, highlighting the complete absence of verbal engagement. The overall tone of the psalm is a Lament, and this verse contributes to the pathos by showcasing David's vulnerable yet resolute stance. Furthermore, there is a subtle Paradox at play: a powerful king, expected to defend his honor and authority, chooses instead a path of apparent powerlessness in speech, which, in the context of divine trust, becomes a profound display of spiritual strength and faith.
Theological and Thematic Connections
David's deliberate silence in the face of unjust accusation and overwhelming suffering is a profound theological statement, demonstrating a radical trust in God's ultimate justice and sovereignty. It embodies the spiritual discipline of restraint, acknowledging that true vindication comes from the Lord, not from human argument or self-defense. This posture transcends mere resignation; it is an active act of faith, a relinquishing of control over one's reputation and circumstances into the hands of a righteous God. It teaches that there are moments when silence, born of humility and unwavering trust, is a more powerful and God-honoring response than any verbal defense. This alignment of one's spirit with divine patience allows God to be the ultimate arbiter of truth and the perfect administrator of justice.
Reflection and Application
Psalm 38:14 offers a powerful, counter-cultural model for believers facing unjust criticism, slander, or persecution in a world that often demands immediate self-defense and retaliation. David's example challenges us to consider the spiritual power of restraint and the profound act of entrusting our reputation and cause to God. In moments of intense personal attack, our natural inclination is to defend ourselves vigorously, to refute every lie, and to justify our actions. However, David demonstrates that there are times when a deliberate, prayerful silence, rooted in humility and unwavering faith, is the most faithful and ultimately effective response. This does not imply passivity in the face of injustice but rather a discerning wisdom that recognizes when our defense is best left to the One who sees all things and judges righteously. It encourages us to cultivate patience, to resist the urge for immediate vindication, and to trust that God will ultimately bring truth to light and administer justice in His perfect timing, thereby honoring Him above our own desire for self-preservation.
Questions for Reflection
FAQ
Why did David choose to remain silent instead of defending himself, especially as a king?
David's decision to remain silent, even as a king with the power and cultural expectation to defend himself, was multi-faceted and deeply spiritual. Firstly, it stemmed from a profound sense of humility and a recognition of his own sinfulness, which he confessed throughout Psalm 38. He understood that his suffering, in part, was a consequence of his actions, and therefore, he may have felt that any self-defense would be an attempt to justify himself before God rather than humbly accepting divine discipline. Secondly, his silence was an act of radical trust in divine justice. By refraining from offering "reproofs," he was essentially laying his case before God, believing that the Lord, who sees all and judges righteously, would ultimately be his vindicator. This echoes the sentiment found in Psalm 7:8. Culturally, while kings were expected to defend their honor, David's choice demonstrates a higher allegiance to God's sovereignty over human opinion or immediate vindication. It was a strategic spiritual move, leaving his ultimate defense to God, rather than engaging in a futile verbal battle with his accusers.
Christ-Centered Fulfillment
David's experience in Psalms 38:14, where he remains silent and offers no reproofs in the face of accusation, serves as a powerful Old Testament foreshadowing of the ultimate Suffering Servant, Jesus Christ. While David's silence was born out of his own sin and suffering, it imperfectly prefigured the perfect, sinless silence of Jesus before His accusers. When Jesus stood before the high priest and later before Pilate, despite facing false witnesses and baseless charges, He "answered nothing" (Matthew 26:62-63; Matthew 27:12-14). This was not a sign of weakness or inability to defend Himself, but a sovereign, deliberate act of obedience to the Father's will and a profound fulfillment of prophetic scripture, particularly Isaiah 53:7. Jesus, the innocent Lamb of God, willingly submitted to injustice, allowing Himself to be led "as a lamb to the slaughter," without opening His mouth. His silence was the ultimate act of humility, trust in the Father's justice, and self-sacrifice, through which He bore the sins of the world and secured our redemption, demonstrating that true vindication and power come not through human defense but through divine suffering and resurrection (Philippians 2:8-9).