TRV
Translation
King James Version
They also that render evil for good are mine adversaries; because I follow the thing that good is.
Complete Jewish Bible
and, since they repay good with evil, they oppose me because I pursue good.
American Standard Version
They also that render evil for good Are adversaries unto me, because I follow the thing that is good.
World English Bible Messianic
They who also render evil for good are adversaries to me, because I follow what is good.
Geneva Bible (1599)
They also, that rewarde euill for good, are mine aduersaries, because I follow goodnesse.
Young's Literal Translation
And those paying evil for good accuse me, Because of my pursuing good.
In the KJVVerse 14,511 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
(Verses 19, 20.) My enemies, he says, are alive and they have become strong against me; and they have multiplied, those who hate me unjustly. They repay evil for good, they spoke ill of me; because I pursued justice. But how much more illustrious was he, who died daily, so that he might give life to his people: and he offered his body to the wounds of death; as he himself says: In deaths often (2 Corinthians 11:23)! For indeed death is a noble redemption of life, even of a life without color or innocence: but the outcome of death is in the hand of life. And for this reason, the Apostle preferred to die daily, in order to demonstrate the merit of his life. For it is written: Do not praise a man during his lifetime. For those who live, will die; and those who die, will rise again. Therefore, it is closer to salvation for one to die in order to rise again, than for one to live in order to die. But who is it that dies daily (Eccl. XI, 30), if not the one who carries the death of the Lord Jesus in his flesh, so that all his sins may die to Him? But the enemies of David were confirmed and multiplied in this age; but they are not a strong foundation, except for the one who is confirmed in Christ. Finally, those who hate the just one unjustly are confirmed in this age; therefore, it is not a just hatred, but an unjust one; since they unjustly hated.
But see the distinction. In the latter passage it says: Those who hate me for no reason (Psalm 68:5); here it says: Those who hate me unjustly. But there, it is spoken from the person of Christ, here from his own person; where he speaks from the person of Christ, he is hated without cause: where he speaks from his own, it is unjustly. For a man may not suffer one particular wound, such as injustice, intemperance, or immodesty, but may be vulnerable to other wounds. But in Christ there could be no cause by which he could receive the wound of any sin, being free from fault, untouched by wrongdoing, and unsullied by vice. However, there are those who believe that both psalms were spoken from the perspective of Christ, who was satisfying the Father for our sins. Here, He was expressing His desire against justice, there against grace.
And he adds well, to prove that he pursued unjustly: Since I have pursued justice. How great is the power of a word in the addition of one syllable, that it would deceive by saying pursued justice, not followed. For he who follows is nearer than he who follows, and closer than farther, and the succession of an heir is more than called accession.
Augustine of HippoAD 430
Exposition on Psalm 38
"They also that render evil for good, were speaking evil of me, because I have pursued the thing that is just" [Psalm 38:20]. Therefore was it that I was requited evil for good. What is meant by "pursued after the thing that is just"? Not forsaken it. That you might not always understand persecutio in a bad sense, He means by persecutus pursued after, thoroughly followed. "Because I have followed the thing that is just." Hear also our Head crying with a lamentable voice in His Passion: "And they cast Me forth, Your Darling, even as a dead man in abomination." Was it not enough that He was "dead"? Wherefore "in abomination" also? Because He was crucified. For this death of the Cross was a great abomination in their eyes, as they did not perceive that it was spoken in prophecy, "Cursed is every one that hangs on a tree." [Deuteronomy 21:23] For He did not Himself bring death; but He found it here, propagated from the curse of the first man; and this same death of ours, which had originated in sin, He had taken upon Himself, and hung on the Tree. Lest therefore some persons should think (as some of the Heretics think), that our Lord Jesus Christ had only a false body of flesh; and that the death by which He made satisfaction on the Cross was not a real death, the Prophet notices this, and says, "Cursed is every one that hangs on a tree." He shows then that the Son of God died a true death, the death which was due to mortal flesh: lest if He were not "accursed," you should think that He had not truly died. But since that death was not an illusion, but had descended from that original stock, which had been derived from the curse, when He said, "You shall surely die:" [Genesis 2:17] and since a true death assuredly extended even to Him, that a true life might extend itself to us, the curse of death also did extend to Him, that the blessing of life might extend even unto us. "And they cast Me forth, Your Darling, even as a dead man in abomination."
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 38:20 powerfully articulates the psalmist's profound anguish and bewilderment over the moral perversion of those who repay his virtuous actions with hostility, identifying them as his active adversaries. This verse highlights the painful paradox where one's commitment to righteousness becomes the very catalyst for opposition, underscoring the deep injustice and treachery faced by the faithful. It captures the psalmist's lament over undeserved suffering and the malevolence of those who actively oppose goodness, simply because he endeavors to live righteously.
CONTEXT
Literary Context: Psalm 38 is a deeply personal and poignant lament, often categorized as a penitential psalm due to the psalmist's confession of sin in earlier verses, yet it also extensively details suffering inflicted by external enemies. It is part of a larger collection (Psalms 38-41) that continues themes of suffering, trust in God, and the struggle against adversaries. The psalm opens with a desperate cry for God's mercy amidst severe physical affliction and mental distress, which the psalmist perceives as divine chastisement for his iniquity. He describes feeling abandoned by friends and family, as seen in Psalms 38:11, while his enemies are strong, numerous, and actively plotting his downfall, as he laments in Psalms 38:12. Verse 20 specifically addresses the moral depravity of these adversaries, who not only fail to reciprocate kindness but actively return evil for good, intensifying the psalmist's sense of betrayal and injustice within his already dire circumstances. This verse serves as a stark contrast to the psalmist's own commitment to "follow the thing that good is," emphasizing the unreasonableness and malice of his opponents.
Historical & Cultural Context: While Psalm 38 is attributed to David, a specific historical backdrop is not explicitly stated. However, its themes resonate deeply with periods of David's life marked by intense personal suffering and betrayal, such as the rebellion of Absalom recounted in 2 Samuel 15 or the relentless persecution by Saul detailed in 1 Samuel 23. In the ancient Near East, loyalty, gratitude, and reciprocal kindness were highly valued social virtues, especially within a community or among those who had received favor. To "render evil for good" was considered a profound violation of social and moral order, an act of extreme ingratitude, treachery, and malice. This cultural expectation amplifies the psalmist's distress, as his adversaries' actions are not merely opposition but a perversion of fundamental societal norms, making their animosity particularly shocking and painful. The psalmist's lament reflects a deep sense of injustice rooted in the cultural understanding of righteous conduct and its expected, yet unreceived, reciprocal treatment.
Key Themes: This verse powerfully contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, it highlights the theme of unjust suffering, particularly the suffering of the righteous. The psalmist is not being opposed for wrongdoing, but precisely because he pursues goodness, a painful reality often experienced by those who walk in integrity in a fallen world. Secondly, it underscores the cost of righteousness. Living righteously can provoke animosity from those who resent divine standards or whose own wickedness is exposed by another's virtue. This theme is echoed throughout Scripture, from Abel's murder by Cain in Genesis 4:8 to the persecution of prophets, as Jesus himself noted in Matthew 5:12. Finally, the verse implicitly points to the theme of divine vindication. Though the psalmist identifies these individuals as "mine adversaries," the broader context of the Psalms consistently places ultimate trust in God to judge and deliver the righteous from their oppressors, even when human justice fails, as seen in Psalms 7:8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 38:20 employs several powerful literary devices to convey the psalmist's distress. The most prominent is Irony, as the psalmist's commitment to "good" is presented as the very reason for his adversaries' "evil" actions. This creates a stark and painful paradox, where virtue is met with vice, contrary to natural expectation and moral order. Closely related is Contrast, which is central to the verse's meaning: the "evil" rendered by the adversaries is sharply contrasted with the "good" that the psalmist pursues. This vivid juxtaposition highlights the moral perversion of his opponents and the profound injustice of his situation. The verse also functions as a form of Lament/Confession, articulating the psalmist's personal experience of injustice and betrayal, a common feature of the Psalms where the speaker pours out their distress and the reasons for it to God.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse speaks to the profound biblical truth that living righteously in a fallen world often invites opposition, rather than commendation. It challenges the simplistic notion that good deeds always lead to good outcomes from others. The psalmist's experience foreshadows a consistent pattern in Scripture: those who align themselves with God's goodness will inevitably face antagonism from those who are hostile to divine truth and righteousness. This is not merely human ingratitude but often a spiritual battle, where the light of goodness exposes the darkness, provoking a reaction from those who prefer to remain in spiritual obscurity. It compels believers to understand that suffering for righteousness is not an anomaly but a potential consequence of faithful living, requiring steadfastness and trust in God's ultimate justice and vindication.
REFLECTION AND APPLICATION
Psalms 38:20 offers a sobering yet strengthening truth for believers today. In a world that often rewards self-interest and punishes integrity, we should not be surprised when our commitment to Christ-like goodness is met with misunderstanding, ridicule, or outright hostility. This verse reminds us that true righteousness can expose the darkness in others, leading to conflict rather than camaraderie. It calls us to a deep resolve: to "follow the thing that good is," not for human approval or reciprocal kindness, but because it is inherently right, glorifies God, and aligns us with His character. When faced with those who "render evil for good," our response should not be one of despair or retaliation, but of steadfast trust in God's sovereignty and ultimate justice. We are called to persevere in goodness, knowing that our ultimate vindication and reward come from the Lord, who sees all injustice and will make all things right in His perfect timing, transforming our suffering into a testimony of His faithfulness.
Questions for Reflection
FAQ
Why does doing good sometimes provoke evil, as seen in this verse?
Answer: This verse highlights a painful paradox: doing good can provoke evil because goodness, particularly biblical righteousness, often exposes the darkness, sin, and unrighteousness in others. When light shines, it reveals what is hidden, and those who prefer darkness may react with hostility rather than repentance or appreciation. Furthermore, a commitment to God's standards can challenge worldly values, self-interest, and sinful lifestyles, leading to resentment and opposition from those who are unwilling to change or who actively oppose God's ways. As John 3:19 states, "men loved darkness rather than light, because their deeds were evil." The psalmist's "good" was a moral standard that his adversaries found intolerable, leading them to become "adversaries" precisely because of his virtue. It is a spiritual principle that light and darkness are inherently opposed.
CHRIST-CENTERED FULFILLMENT
Psalms 38:20 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent example of one who perfectly "followed the thing that good is," living a life of absolute righteousness, compassion, and unwavering obedience to God's will (Hebrews 4:15). Yet, His perfect goodness was met with the most egregious "evil for good" imaginable. He healed the sick, taught divine truth, offered salvation, and perfectly embodied love, but in return, He was slandered, betrayed by His own disciple (Luke 22:48), falsely accused (Mark 14:55-59), and ultimately crucified by those who "rendered evil for good" (Acts 3:14-15). His death on the cross was the ultimate act of suffering for righteousness' sake, where the sinless Lamb of God bore the sins of the world. Through His resurrection, God ultimately vindicated Him, demonstrating that goodness, though persecuted, will triumph over evil (Romans 1:4). Jesus' experience validates the psalmist's lament and provides believers with both a perfect example to follow in the face of unjust opposition (1 Peter 2:21-23) and the ultimate hope that goodness, embodied in Christ, will ultimately prevail and bring about God's perfect justice.