TRV
Translation
King James Version
For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.
Complete Jewish Bible
I said, "Don't let them gloat over me or boast against me when my foot slips."
Berean Standard Bible
For I said, “Let them not gloat over me— those who taunt me when my foot slips.”
American Standard Version
For I said, Lest they rejoice over me: When my foot slippeth, they magnify themselves against me.
World English Bible Messianic
For I said, “Don’t let them gloat over me, or exalt themselves over me when my foot slips.”
Geneva Bible (1599)
For I said, Heare me, least they reioyce ouer me: for when my foote slippeth, they extol themselues against me.
Young's Literal Translation
When I said, `Lest they rejoice over me, In the slipping of my foot against me they magnified themselves.
In the KJVVerse 14,507 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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Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
(Verse 15, 16.) David overcame his adversaries by remaining silent: and because he became like a mute, he received his voice; for when he turned to the Lord, he spoke, saying: Because I have hoped in you, Lord: you will hear me, Lord, my God. Because I have said, lest my enemies rejoice over me. Consider each detail: David was silent, the enemies spoke, they provoked him to speak. They said: Let us hear your voice. Within himself, he spoke silently: What need is there for them to hear these things, which cannot benefit them? In you, O Lord, I have hoped; to you alone I speak: you listen, who can hear. I have always asked of you, lest at any time my enemies might rejoice over me; for though I have sinned, you forgive the sin: though I have fallen, you raise me up, so that those who delight in the sins of others may not have a reason to rejoice. For we have gained more by our transgressions, since your grace makes us happier than our own innocence. We have this sentiment also in the book of the prophet Micah: Do not rejoice over me, my enemy; for though I have fallen, I will rise again (Micah 7:8). The ruin of weakness is not severe, if there is also not a desire to not rise from it. Have the will to rise, there is someone present who will make you rise.
So David said in his heart, seeking to be heard by the Lord, and that his enemies would not exult over him: also asking that he would remain steadfast in his purpose of conversion, so that his adversaries, full of pride and boasting, would not speak against him; as those who desire to insult do. Although he may be moved like a man, he declares himself prepared for punishment, so that he may even atone for his error. Even though the lashes of the Lord cease, he still remembers being afflicted by his own pain; so that he may not find fault that he condemns, which a good confession has already anticipated. This is therefore what he says: And while my feet are being shaken, they have spoken greatly of me; because they are so ready for insults and ridicule, that in the shaking of my feet they had already prepared grandiloquence; or certainly like this: While my feet are being shaken, thinking that I would fall, they have already spoken proudly and grandiloquently.
But nevertheless, because he himself in the later psalms said about his own feet being almost moved (Psalm 72:2), lest any doubt arise from this, consider that here we are taught the emotion of repentance, and there the notion of his error is excluded, that riches and greater success should not move us to wickedness. However, this kind of expression is found in the divine scriptures. For example, elsewhere it says: When the Lord restored the fortunes of Zion, we were like those who dream (Psalm 126:1). Although a saint wants to prove himself not in the display of words, but in the power of the spirit. The meaning should always be considered, which even frequent translation from Hebrew to Greek, from Greek to Latin, tends to weaken.
Augustine of HippoAD 430
Exposition on Psalm 38
"For I said, Let not mine enemies ever rejoice over me. And when my feet slip, they magnify themselves against me" [Psalm 38:16]. Again He returns to the infirmity of His Body: and again the Head takes heed of Its "feet." The Head is not in such a manner in Heaven, as to forsake what It has on earth; He evidently sees and observes us. For sometimes, as is the way of this life, our feet are "turned aside," and they slip by falling into some sin; there the tongues of the enemy rise up with the bitterest malignity. From this then we discern what they really had in view, even while they kept silence. Then they speak with an unsparing harshness; rejoicing to have discovered what they ought to have grieved for. "And I said, Lest at any time my adversaries should rejoice over me." I said this indeed; and yet it was perhaps for my correction that You have caused them to "magnify themselves against me, when my feet slipped;" that is to say, when I stumbled, they were elated, and said many things. For pity, not insult, was due from them to the weak; even as the Apostle speaks: "Brethren, if a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness;" and he combines the reason why: "considering yourself also, lest you also be tempted." [Galatians 6:1] Not such as these were the persons of whom He speaks: "And when my feet slipped, they rejoiced greatly against me;" but they were such as those of whom He says elsewhere: "They that hate me will rejoice if I fall."
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 38:16 captures David's profound plea to God, born from the depths of his suffering and the acute fear that his adversaries would publicly revel in his downfall. He articulates a raw vulnerability, expressing his dread that any personal stumble or misfortune would be met with malicious celebration and arrogant self-exaltation by his enemies, underscoring his complete reliance on divine intervention to prevent such a humiliating triumph and to uphold God's own honor.
CONTEXT
Literary Context: Psalm 38 is a deeply personal and penitential lament, one of the seven traditionally categorized as such. David, the speaker, is afflicted by severe physical illness, emotional distress, and social isolation, which he attributes, in part, to his own sin and God's chastening hand (Psalms 38:3-5). Amidst this profound suffering, his enemies not only abandon him but actively seek his harm and gloat over his pain. Verse 16 specifically follows David's declaration of silence before his accusers and his unwavering trust in God as his only hope for deliverance (Psalms 38:13-15). This verse serves as a direct, urgent appeal to God, expressing his most immediate and public fear: the gloating triumph of his adversaries over his perceived weakness, which would bring profound shame and dishonor.
Historical & Cultural Context: In the ancient Near East, public honor and shame were paramount, particularly for a king or leader. A leader's weakness, especially one perceived as divine displeasure, was a prime opportunity for rivals to assert dominance, undermine authority, and claim divine favor for themselves. To "rejoice over" an enemy's misfortune was not merely a private sentiment but often involved public mockery, boasting, and a declaration of superiority, signifying a complete loss of status and divine favor in the eyes of the community. David's life, marked by intense persecution (e.g., from King Saul, during Absalom's rebellion, or from other adversaries), provided ample scenarios where his "foot slippeth" and his enemies sought to "magnify themselves" against him, making this fear profoundly real and culturally resonant. His plea reflects the desperate need for divine vindication in a world where public perception and honor were inextricably linked to one's standing before God and man.
Key Themes: This verse powerfully contributes to several key themes within Psalm 38 and the Psalter as a whole. Firstly, it highlights the vulnerability of the righteous sufferer and the acute fear of public humiliation at the hands of adversaries. David's concern is not just his personal suffering, but the meaning his enemies would ascribe to it—a sign of his complete downfall and God's abandonment. Secondly, it underscores the malicious and opportunistic nature of the wicked, who not only wish ill upon the righteous but actively seek to exploit their weakness for their own self-exaltation and public validation. Thirdly, it emphasizes the desperate, unwavering reliance on God for vindication and protection. David's "Hear me" is a cry of profound trust, demonstrating that despite his distress, his ultimate hope rests solely in the Lord to prevent his enemies' lasting triumph, a theme echoed throughout the psalms of lament and trust (e.g., Psalms 35:19-26). This reliance on God for justice and defense is a cornerstone of biblical faith, particularly when facing unjust opposition.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 38:16 employs several potent literary devices to convey David's anguish and urgent plea. The phrase "my foot slippeth" functions as a powerful Metaphor, representing not just a literal physical stumble but any form of personal weakness, moral failing, or adverse circumstance that could lead to one's downfall. This imagery vividly communicates vulnerability and precariousness, suggesting a precarious position where a misstep could lead to a full and public fall. The enemies' action to "magnify themselves" against David uses Hyperbole to emphasize the extent of their malicious pride and the depth of the humiliation they seek to inflict. It suggests an exaggerated, almost theatrical, display of triumph and self-exaltation at another's expense. The psalm's overall tone and the direct address "Hear me" are characteristic of Lament and Supplication, a common genre in the Psalter where the speaker pours out their distress and appeals to God for deliverance and vindication. The verse's emotional intensity is heightened by the stark Contrast between David's profound vulnerability and his enemies' aggressive, arrogant self-exaltation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse resonates deeply with the biblical understanding of suffering, justice, and divine protection. David's fear of his enemies' rejoicing highlights the profound biblical concern for God's honor and the vindication of His righteous ones. The psalmist understands that if his enemies triumph, it could be misconstrued as God abandoning His servant, thus bringing reproach upon God's name and undermining the faith of others. Therefore, his plea is not merely for personal relief but for God to act in a way that upholds His own righteousness, faithfulness, and covenant promises. The theological implication is that God is the ultimate defender of the vulnerable and the righteous, who will not allow the wicked to have the final, lasting triumph. While God may permit seasons of trial and even the temporary ascendancy of adversaries, His ultimate plan is always to bring justice, silence the proud, and vindicate those who trust in Him. This verse serves as a powerful reminder that our ultimate hope against shame and defeat lies in God's unwavering commitment to His covenant people and His own glory.
REFLECTION AND APPLICATION
Psalm 38:16 offers a timeless reflection on the universal human experience of vulnerability and the profound fear of being exposed in weakness, especially before those who wish us ill. We all encounter moments when our "foot slippeth"—whether through personal failings, difficult circumstances, or the unjust attacks of others. This verse validates the very real human emotion of fearing scorn and humiliation. Instead of succumbing to despair, attempting to hide our struggles, or engaging in self-pity, David's immediate and desperate response is to cry out to God: "Hear me." This encourages us to bring our deepest fears, vulnerabilities, and the pain of potential public shame directly before the Lord. It reminds us that our ultimate vindication and protection come not from our own strength or the absence of adversaries, but from God's steadfast faithfulness and sovereign power. Even when we stumble, God is able to sustain us and prevent our ultimate shame, providing a steadfast foundation even when our steps falter. Our security is not in our perfect footing, but in His unwavering grip.
Questions for Reflection
FAQ
Is David's suffering in Psalm 38 solely due to his own sin?
Answer: While David explicitly acknowledges his sin and its contribution to his suffering in Psalm 38 (e.g., Psalms 38:3-5, Psalms 38:18), the psalm also portrays the maliciousness of his enemies who exploit his weakness, regardless of its cause. His suffering is a complex interplay of personal consequences, potential divine discipline, and external evil. The fear expressed in verse 16 is about the unjust gloating of adversaries, suggesting that even if his suffering has a basis in his sin, their reaction is still wicked and deserving of God's intervention. David appeals to God for deliverance from both the consequences of his sin and the malice of his foes.
Does God truly allow our enemies to "magnify themselves" over us?
Answer: For a season, God may permit trials and allow the wicked to seem to prosper or mock the righteous. The psalmist's plea in verse 16 is precisely for God to intervene lest this triumph be permanent or ultimate. The Bible consistently teaches that while the righteous may suffer and face opposition, God's ultimate plan is always for the vindication of His people and the defeat of evil. Passages like Psalm 37 repeatedly assure us that the triumph of the wicked is short-lived and that the Lord upholds the righteous. Our ultimate hope is in God's justice and His power to turn apparent defeat into ultimate victory, ensuring that the wicked's boast is always temporary.
How can I apply this verse when I feel publicly shamed or ridiculed?
Answer: This verse encourages us to bring our deepest fears and vulnerabilities to God, just as David did. When facing public shame or ridicule, we are called to emulate David's immediate cry, "Hear me," casting our burden upon the Lord (Psalm 55:22). It reminds us that our true vindication comes from God, not from human approval or the absence of ridicule. We are to trust in His justice and protection, knowing that He is our ultimate defender and upholder, who will not allow the wicked to have the final word or ultimate triumph over His children. Our response should be prayerful dependence, not despair or retaliation (Romans 12:17-21).
CHRIST-CENTERED FULFILLMENT
David's lament in Psalms 38:16, expressing his fear of enemies rejoicing over his stumbling, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Jesus, the perfectly righteous one, endured the deepest possible "slipping of the foot" in His journey to the cross—not due to His own sin, but for ours. He was "despised and rejected by mankind, a man of suffering, and familiar with pain" (Isaiah 53:3). At His crucifixion, His enemies did indeed "magnify themselves" against Him, mocking and reviling Him as He hung exposed and vulnerable (Matthew 27:39-44). They believed they had achieved their ultimate triumph. However, what appeared to be Christ's greatest vulnerability and the enemies' greatest victory—His death—was precisely God's "Hear me" to the Son, the means by which He secured salvation and decisively defeated sin, death, and the devil. God's ultimate vindication of Jesus through His resurrection and ascension (Philippians 2:8-11) turned the enemies' perceived triumph into their eternal defeat, disarming "the powers and authorities" and making "a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). For believers, united with Christ, this means that though we may stumble and face the scorn of a hostile world, our ultimate identity and security are found in Him. Our shame is covered by His righteousness, and our future vindication is guaranteed by His resurrection, assuring us that no enemy can ultimately "magnify themselves" over those who are in Christ (Romans 8:31-39).