17 Let me not be ashamed , O LORD; for I have called upon thee: let the wicked be ashamed , and let them be silent in the grave.
Let me not be ashamed, O Lord
The petition is the same as in verse 1; “In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.” While my prayers are answered, let my enemies be silenced and consigned to Sheol. A similar prayer is found in Psalm 25:2-3, and Jeremiah 17:18.
“Let me not be ashamed, O Lord, for I have called upon thee”—that is, I have placed my entire confidence in thee, and in thy promises, in the time of trial; let the results show that I had good reason to trust in thee; that thy character is such that the persecuted and the afflicted may always find thee to be a safe and secure refuge. In other words, let me not be disappointed, and made "ashamed" in front of men, as if I had put my trust where no help can be found, or where there was nothing worthy of unreserved confidence.
For I have called upon thee
The Lord is close to all that call upon Him in sincerity, and is abundantly generous to them, and has promised to help and save them; but if He didn’t do it, not only would he be made ashamed, but the promise of God would seem to fail: because the psalmist does not mention any obligation on his part, nor does he claim that his prayers deserve to be answered; but he places his confidence in the promise and faithfulness of God. “I have called upon thee;” and therefore thy honor will have a shadow cast over it by my disappointment, as if You did not hear prayers, or keep Your promises, or make any difference between good and bad men. David could honestly say, “I have always been a true worshipper of You. Even when I have sinned (v. 10), my sins have not been ‘sins of unfaithfulness,’ but lapses, sins of unpremeditated yielding to temptation.
Let the wicked be ashamed
“Let the wicked be ashamed,” as they will be, sooner or later, of their wickedness, and of their false trust and confidence; of their being enraged against Christ, and their rage against His people, and their persecution of them.
“Let the wicked be ashamed”—Let them be disappointed in that on which they had put their trust; let it be seen that they, in their wicked plans, had no safe ground for confidence. They rely on their own strength; their skill; their courage; their resources; and not on God. Let it now be seen that these things constitute no safe ground for trust, and do not let others be encouraged to follow their example by any success that shall come to them and their plans.
“Let the wicked be ashamed;” frustrated in achieving their wicked plans, and worldly confidence. Seeing they are merciless and relentless in their hatred and rage against innocent and good men, cut them off by Your just judgment; and since either the righteous or the wicked must be cut off, let destruction fall upon them, who deserve it the most.
“Let the wicked be ashamed.” Bring shame upon those who are my enemies and Yours—the wicked and unrepentant generally—and, among them are my present adversaries, those who have come together in order to wage war against me.
And let them be silent in the grave
“And let them be silent in the grave,” as all are that are there; and the sense is, let them be brought to the grave, where they will be silent; that is, from their evil words and works, and particularly from burdening the saints, “There the wicked cease from turmoil, and there the weary are at rest” (Job 3:17). Some render it, “Let them be cut off by the grave.” The Hebrew for grave is “Sheol.” The more correct translation is that which is in the text, "Let them be silent." That is, let them go down to the grave—to “Sheol”—to the "underworld"—to the “land of silence.” “Sheol,” the grave, is represented as a land of “silence.” This idea is derived from "the grave," where the dead rest in silence; and the meaning here is, let them be cut off and consigned to that land of silence. Let a stop be put to their slanders (ver. 13) and lying speeches (ver. 18); let them he silenced by removal from this world to the land of the departed. Let death destroy them to the intent that they may hurt no more. It is a prayer that the wicked may not triumph. Compare:
• Isaiah 14:9: “The realm of the dead below is all astir to meet you at your coming; it rouses the spirits of the departed to greet you—all those who were leaders in the world; it makes them rise from their thrones—all those who were kings over the nations.” The ghosts of the departed were regarded as weak and nerveless, in comparison with living men.
• Job 10:21-22: “before I go to the place of no return, to the land of gloom and utter darkness, to the land of deepest night, of utter darkness and disorder, where even the light is like darkness.” Job's idea of the receptacle of the dead, while it has some analogies with the Egyptian underworld, and even more with the Greek and Roman conceptions of Hades or Orcus, was probably derived from Babylonia, or Chaldea, on which the land that he inhabited bordered (Job 1:17).
• Psalm 16:10: “Because you will not abandon me to the realm of the dead, nor will you let your faithful one see decay.” The confidence in a future life shown here is beyond that exhibited by Job. Job hopes that he may not always remain in Hades, but may one day experience a "change" or "renewal" (Job 14:14); David is certain that his soul will not be left in hell. Hell (Sheol) is to him an "intermediate state.”
18 Let the lying lips be put to silence ; which speak grievous things proudly and contemptuously against the righteous.
Let the lying lips be put to silence
“The lying lips” are the slanderous tongues; the lips which speak lies.
“Be put to silence,” either by Thy discovery and vindication of my integrity; or by some looming judgment, which may either convince them, or remove them.
“Let the lying lips be put to silence”—“They speak vanity every one with his neighbor: with flattering lips and with a double heart do they speak. The LORD shall cut off all flattering lips, and the tongue that speaks proud things” (Psalm 12:2-3). The men who flatter with their lips, beguiling and cheating, deceiving, and tricking their victims in order to get them completely into their power, shall be "cut off" from the congregation (see Genesis 17:14; Exodus 12:15, 19; Leviticus 7:20, 27; Leviticus 17:10). The reference here is especially to those who had spoken in this manner against the psalmist himself, though he makes the language general, or prays in general that God would silence all liars: it is certainly a prayer in which all persons may well join him. These liars, having been convicted of the lies told by them, and subsequently silenced and confounded; or cut off and destroyed, as all such liars will be in the Lord's own time—“The LORD shall cut off all flattering lips, and the tongue that speaks proud things” (Psalm 12:3). It is very likely the psalmist may have in mind, either Doeg the Edomite, who loved lying rather than righteousness; or to others that were in Saul’s court, who told him that David wanted to harm him, even to take away his kingdom and his life—“You love evil more than good; and lying rather than to speak righteousness. Selah” (Psalm 52:3).
Which speak grievous things proudly and contemptuously against the righteous
By dividing this clause into 3 parts we will have a clearer understanding of the thing the Holy Spirit intends to convey: “Which speak grievous things”— “proudly and contemptuously”—“against the righteous.”
“Which speak grievous things”—the Hebrew means ‘what is hard,’ or ‘hard things,’ or words which are “bold, impudent, wicked;” he means those things which were grievous and hard to bear, such as bitter slander, cruel mocking, terrible threatenings, and the like. Arrogant may be better than grievous here, as in 1Samuel 2:3. (Compare Psalm 94:4; Psalm 75:5) The phrase means, to speak wickedly, or to speak in a bold, reckless, impudent manner; that is, without regard to the truth of what is said. David may have been referring to the hard and lying speeches, which were spoken against him, in a proud, haughty, and contemptuous manner. And it is not unusual for such false charges to be brought against righteous men: such hard speeches were spoken by ungodly men against Jesus Christ the righteous himself—“to judge everyone, and to convict all of them of all the ungodly acts they have committed in their ungodliness, and of all the defiant words ungodly sinners have spoken against him” (Jude 1:15). The sense appears to be, to convince all that are ungodly; those who are without God, the fear of Him, love for Him, or faith in Him; who have lived without worshipping Him, or in a false worship; and particularly false teachers, as in Jude 1:4; who will be convicted in their own consciences, by that clear evidence, and full light, in which things will be placed. (Compare: 1 Samuel 2:3; Psalm 60:3; 94:4)
“Proudly and contemptuously”—literally, in pride and contempt; with great arrogance, and confidence of success, and contempt for me and my friends, whom they look upon as a small number of helpless fugitives, which they can blow away with their breath. They converse in a manner which shows that they are proud of themselves and despise others. Slander may always imply this. People are secretly proud of themselves, or they “yearn” to have an exalted opinion of themselves, and to have others manifest the same opinion of them; and therefore, since they cannot exalt themselves by their own excellence, as they desire, they attempt to humble others below their real merit, and to a level lower than themselves, by slander.
“Against the righteous”—that is, against us, whom You know to be righteous, in spite all their false accusations, and therefore for Your love of righteousness save us, and silence our unjust enemies. Though he may refer here to the righteousness of his cause before men, and assert himself righteous, as he might truthfully do with respect to the “grievous things;” not that he thought of himself as righteous in the sight of God due to any righteousness of his own, but by the righteousness of Christ imputed to him—“Do not bring your servant into judgment, for no one living is righteous before you” (Psalm 143:2).
19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!
O how great is thy goodness
David turns from prayer to praise, and in the next four verses (vs. 19-22) he eulogizes the goodness and mercy and marvelous loving-kindness of God, who has done gloriously for his people in the past. No words can express the greatness of Thy love and blessings.
“Oh how great is thy goodness.” It is unusual to find such a pleasing sentence in connection with so much sorrow? Truly, the life of faith is a miracle. When faith led David to his God, she immediately set him to singing. He does not tell us how great God’s goodness was to him, because he couldn’t do it; there is no way in which the goodness of Jehovah can be measured, for He is goodness itself. Holy amazement uses expressions of exclamation when words of explanation utterly fail. If we cannot measure we can marvel; and though we may not calculate with accuracy, we can adore with gusto.
The “goodness” meant here is not the natural and essential goodness of God; for though that is large, abundant, and infinite, as is every perfection of His, yet it is not correct to say that it is laid up and wrought; but rather the effects of His goodness, and not those which appear in Providence, for they, though very large and plentiful, are common to all, and are not reserved for them that fear the Lord, and trust in Him; but are displayed in special grace and favor to his own people, and which supported the psalmist faith even under his present troubles, and they appeared to be so great, both in quality and quantity, that he could not say with certainty how great the blessings of his goodness were.
The psalmist seems to have felt that it was an inexpressible privilege to be permitted to appeal to God with the assurance of divine protection. In few circumstances do people feel more grateful for the opportunity of appealing to God than when they are reviled and slandered, since there is nothing which we feel more intensely than slander and criticism, so there can be no circumstances where we appreciate more the privilege of having such a Refuge and Friend as God. God’s goodness to those who fear Him is like an inexhaustible treasure stored up, and at the proper time brought out and used for them that take refuge (v. 1) in Him; and especially when it is done publicly in the sight of man—“You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows” (Psalm 23:5).
Which thou hast laid up for them that fear thee
Hidden may be better than “Laid up.” (Compare Psalm 17:14; Obadiah 1:6) Hidden as a treasure for the faithful, and now brought out and displayed in the presence “of the sons of men.” “Laid up” is "treasured up,” in the Hebrew. That is, goodness and mercy had been, as it were, "treasured up" for such an emergency—as a man treasures up food in autumn for the needs of winter, or wealth for the needs of old age. The goodness of God is thus a treasure stored up for the needs of His people—a treasure always accessible; a treasure that can never be exhausted.
The Psalmist, after some contemplation, divides goodness into two parts, that which is in store and that which is wrought out (next clause). The treasures of God's mercy are always laid up in store for His children, even at times when they do not enjoy them.
The Lord has “laid up” in reserve for His people supplies exceeding all calculation. In the treasury of the covenant, in the field of redemption, in the treasure chest of the promises, in the warehouses of Providence, the Lord has provided for all the needs which can possibly fall upon His chosen ones. We ought often to consider the goodness of God which has not yet been distributed to the chosen, but is already provided for them; if we are often in such meditations, we shall be led to feel the same devout gratitude that glowed in the heart of David.
The blessings of grace were laid up in God's heart, in His thoughts and purposes, from everlasting; and in Christ, in whom the fullness of all grace dwells; He was loaded with the blessings of goodness, and His people were blessed in Him with all spiritual blessings and had all grace given them in Him before the world was, and these were likewise laid up in the covenant of grace. Eternal glory is the hope and crown of righteousness laid up in heaven, where it is reserved for the saints, who are heirs of it: and the laying up of all this goodness shows it to be a treasure, riches of grace, and riches of glory; and that it is a hidden treasure, which is out of the view of flesh and blood men, and not perfectly seen and enjoyed by the people of God themselves, as yet; but is kept safe and secure for them, and can never be lost; and it expresses the paternal care of God, His great love and affection for them, to lay up so early so much goodness for them. And this is said to be “for them that fear Him;” not naturally, but by His grace; for the fear of God is not in man naturally, but is put there by the grace of God. His favor is not always shown to them, but it is laid up for them in His treasure, hence it shall be given them when they need it, and when he sees fit to do it.
“For them that fear thee,” or "reverence" thee—fear or reverence is often used to denote friendship with God, or religion. “But I, by your great love, can come into your house; in reverence, I bow down toward your holy temple” (Psalm 5:7).
Which thou hast wrought for them that trust in thee before the sons of men!
“Which thou hast wrought,” or has prepared, or will prepare, or has “made,” or, “which thou hast secured as if by labor;” that is, by planning and preparation; by which may be meant the work of redemption, in which the goodness of God prominently appears; in calling and appointing Christ unto it, in sending Him to accomplish it, in strengthening Him as man and Mediator to do it; and in the work itself, in which many things are wrought, the law is fulfilled, justice satisfied, a righteousness brought in, peace made, pardon procured, and everlasting salvation obtained. And this is said to be “wrought for them that trust in” the Lord; it is not that trusting in the Lord was the cause of this work being wrought (produced), but rather, it is the love of God and grace of Christ that has done this work; but insofar as those that trust in the Lord has an interest in redemption, and they that believe in Christ shall be saved, it clearly appears in the issue of things to be wrought out for them. It was not by chance that that goodness had been provided; God had done it in a manner resembling the act of a man who lays up treasure for his future use by plan and by toil. The idea is, that all this was the "work" of a benevolent God; a God who had carefully anticipated the wants of His people. God had wrought His mercies for His own people, but in the sight of men generally, whether good or bad. Heavenly mercy is not hidden in a storehouse; in a thousand ways, it has already revealed itself on behalf of those who are bold enough to acknowledge their confidence in God. This goodness of the Lord has been displayed before their fellow men so that a faithless generation might suffer rebuke. The proofs of the Lord's favor are overwhelming to believers; history teems with amazing instances of it, and our own lives are full of the wonders of grace. We serve a good Master. Faith receives a large reward even now but looks for her full inheritance in the future. Who would not desire to take his lot with the servants of a Master whose boundless love fills all holy minds with astonishment?
“For them that trust in thee”—who rely upon Thee in trouble, in danger, and in want; who feel that their only reliance is upon Thee, and who do actually trust in Thee.
“Before the sons of men”—publicly, and in the view of the world, even their enemies seeing, admiring, and envying it, but not being able to hinder it. God had not only laid it up in secret, making provision for the wants of His people, but he had worked out this deliverance before people or had shown His goodness to them openly. The acts of benevolence or goodness, in this case, were—“first,” that He had "treasured up" the resources of His goodness for them by previous arrangement, or by anticipation; and “second,” that He had “wrought out” deliverance, or had “manifested” His goodness by intervening to save, and by doing it openly, so that it might be seen by mankind.
20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.
Thou shall hide them in the secret of thy presence
“Thou shall hide them,” that is, those that fear the Lord and trust in him; and therefore they are called His “hidden ones,”—“They have taken crafty counsel against your people, and consulted against your hidden ones” (Psalm 83:3). The elect of God are His secret ones: for He hides them in the secret of His tabernacle, and preserves them from all dangers. The Lord preserves them in times of trouble and danger; the presence of God is their protection, He himself is a wall of fire round about them, His favor protects them like a shield, and they are kept as in a garrison by His power—“He that dwells in the secret place of the most High shall abide under the shadow of the Almighty” (Psalm 91:1). The idea is that of having one's home or residence in the holiest place in the tabernacle or the temple, and of sitting with Him in that sacred place. “Thou shalt hide (or, thou hidest) them in the secret of thy presence” from the conspiracies of man. Intense light forms as good a hiding-place as intense darkness. No vision can penetrate it. It is "too dazzling bright for the mortal eye." Thus, those whom God brings close to himself, and on whom He pours the light of his countenance, need no other protection. Their life is hidden in God.
“The secret of thy presence”—or, ‘covering of Thy countenance;’ the protection He provides. Psalm 27:5 is similar: “For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up on a rock.” “In the hiding-place of thy countenance,” is better, for it is a beautiful thought and a common expression in the Psalms, although expressed by different images. In Psalm 27:5, “the secret (hiding-place) of his tabernacle;” Psalm 61:4, “of his wings;” Psalm 91:1, “of his shadow.” The form the same image takes in the Christian’s hope is beautifully expressed by Tennyson:
“To lie within the light of God as I lie upon your breast,
And the wicked cease from troubling and the weary are at rest.”
The phrase “secret of thy presence” means thy “secret presence.” The Hebrew is: “the secret of thy face;” and the idea is, that He would hide them, or remove them from public view, or from the view of their enemies, into the very place where He Himself dwelt, so that they would be before Him and near Him; so that His eye would be upon them, and that they would be certain of His protection. The language here is the same as in Psalm 27:5, except that the word "face" or "presence" is used here instead of the word "tabernacle." The idea is the same. The hiding-place is called “the secret,” partly because the greatest part of the world are strangers to God and His presence; and partly because it is a safe and secure place, which secret and unknown places usually are.
Thou shall keep them secretly in a pavilion from the strife of tongues
“Thou shall keep (or, thou keepest them) them secretly.” Thou wilt "hide" them as if they were with Thyself. God’s secret favor and providence works mightily, yet secretly, for them, and saves them by hidden and unknown methods. This is opposed to those caves, or other obscure and unsafe places, where David was forced to hide.
“In a pavilion”—or, as in thy pavilion, or tabernacle; in the secret of God’s tabernacle, as it is called in Psalm 27:5; the place of God’s special presence, where none dares to enter except the high priest. God keeps His own in a “pavilion,” or leafy arbor, a place of coolness and refreshment, far away from the "lying lips" (v. 18) and slanderous tongues (v. 13) of the ungodly.
“From the strife of tongues”—or from the quarrelsome and slandering tongues, which are like a sharp sword, and from which proceed devouring words; such opposition from sinners as Christ endured. It is not that the saints are kept free from the reproaches of men, from the lash of their tongues, but from being harmed by them; and sometimes, through the strivings and contentions of men with one another, they privately escape and are preserved, as the Apostle Paul was: “And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel has spoken to him, let us not fight against God” (Acts 23:9).
21Blessed be the LORD: for he hath shewed me his marvellous kindness in a strong city.
Blessed be the Lord
“Blessed be the Lord” is a form of thanksgiving, in which the psalmist calls upon himself and others to bless and praise the Lord for the remarkable mercy granted him, which is expressed in the next clause. Compare:
• Psalm 18:46: “The LORD lives; and blessed be my rock; and let the God of my salvation be exalted.” Let the God who has saved me from my enemies be exalted, be praised, be honored, be adored. Let His name be exalted above all idol gods; above all the creatures that He has made. The wish is, that His name might be made prominent; that all creatures might praise and honor Him.
• Psalm 28:6: “Blessed be the LORD, because he has heard the voice of my supplications.” How soon are the sorrows of the saints turned into joy, and their prayers into praises!
For he hath showed me his marvellous kindness in a strong city
“For he hath showed me his marvellous kindness”—literally, “He has made his mercy wonderful;” that is, he has shown me the kind of mercy and kindness that was an object of admiration and astonishment. It was not ordinary kindness, like that which is shown to people every day; it was so uncommon—so far beyond all expectation—so divorced from the intercession of man—so striking in its character—that it fills the mind with wonder. “Show your marvelous loving kindness, O you that save by your right hand them which put their trust in you from those that rise up against them” (Psalm 17:7). Thy marvelous loving-kindness, particularly, in preserving and delivering me; which, if You do so, I must forever acknowledge it to be an act of kindness, or free grace, or an undeserved gift of marvelous kindness, because of my extreme and unrelenting dangers, out of which nothing but a wonder of God’s mercy and power can save me.
The “strong city” has been explained as Ziklag (Delitzsch), or Maha-naim (2 Samuel 17:24), but is probably as much a figure of speech as the “pavilion” of verse 20. God has shown David his marvelous loving-kindness by giving him an assurance of absolute security.
Keilah was a city which had gates and bars, where Saul thought he had David bottled-up, and that he could not escape his hands; but in spite of that, and though the inhabitants of that city intended to give him up, he was marvelously saved; as he also was from the Ziphites; and when Saul and his army had surrounded him, a surprising incident occurred, a messenger reported to Saul just as he was about to seize him that the Philistines had invaded the land (1 Samuel 23:7). Or the city of Jerusalem could be the “strong city,” which was fortified both by nature and construction, where he was brought and made Israel’s king, and there he enjoyed rest from all his enemies (2 Samuel 5:6). Or “the strong city” may have a spiritual meaning—“the church of God,” which is called a strong city, since it is built on Christ the Rock, and having salvation for walls and fortifications (Isaiah 26:1), where the Lord displays his banner of love, makes discoveries of his marvelous kindness, and directs His blessings forever. Some render it “as in a strong city,” and consider the sense to be, that he was safe, through the kindness of God shown to him in his salvation, as if he was in a fortified city, and this was marvelous in his eyes, as every instance of providential goodness is to the people of God; especially His loving-kindness shown in spiritual things, in choosing them in Christ, saving them by Him, regenerating them by His Spirit, and taking them into His family.
22 For I said in my haste , I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
For I said in my haste
The word rendered “haste” means that terror or alarm which causes one to flee, or to attempt to escape. It is not “haste” in the sense of an opinion formed too quickly, or formed rashly; it is “haste” in the sense of terror leading to sudden flight, or an effort to escape. David himself, in his hasty flight from Saul, when he and his men had almost surrounded him—“And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them” (1 Samuel 23:26)—which happened shortly after his deliverance in and from the strong city of Keilah.
“In my haste”—literally, in my fleeing away in fear; also, “in the utmost confusion and distress,” as in Psalm 116:11; or in my apprehension. Or, in my fear, or trembling, when my passion took away my understanding and weakened my faith. And so, by my rashness and unfaithfulness, I deserved to have been forsaken. Humbly he confesses his lack of faith in the hour of trial when he thought he was out of God’s sight. (Compare: Psalm 30:6; Psalm 116:2; Jonah 2:4; Psalm 28:2) David's faith was not so advanced that he didn’t, from time to time, give in to a sudden onset of fear (see 1 Samuel 27:1; 2 Samuel 15:14; Psalm 31:13).
I am cut off from before thine eyes
His situation was very bad, his courage was greatly reduced, and his faith was just as low; he thought it was all over for him, and there was no way of escape, nor hope of it; and that he was like a branch cut off, ready to be cast into the fire; that he was cut off from the house of God, and from communion with Him; that he would never look upon Him again, and he would never enjoy His presence. This instance of weakness and unbelief is mentioned to illustrate the goodness of God and to make His kindness appear to be even more marvelous when he is rescued from his enemies. That’s why the Lord sometimes allows His people to be in great distress, and their faith to be at the lowest point, when he appears to help them, and He makes it clear that their salvation is by His strong arm, and a consequences of His own good will, and not by them, or for any goodness of their own.
“I am cut off”—that is, I shall certainly be cut off from all the protection of Thy presence, or destroyed.
“From before thine eyes”—either, in thy very presence; or, so that I shall not be admitted into thy presence. “I shall be cut down, and no more permitted to come before thee to worship thee.” “No one remembers you when he is dead. Who praises you from the grave?” (Psalm 6:5). “I am cast out of thy sight, and out of the care of thy gracious providence; my case is desperate; or, cut off while You looked on, and did not pity or help me.”
Nevertheless, thou heardest the voice of my supplications when I cried unto thee
Though his faith was very low, and unbelief strongly prevailed, yet he was not so far gone that he would stop praying; for though he saw no rational way of escape, and feared the Lord would take no notice of him; yet he knew that nothing was impossible with Him, and therefore he still looked up to Him, as Jonah did when he thought himself in a like condition (Jonah 2:4); and the grace and goodness of God was such that He did not despise his prayer, but esteemed it even though it was accompanied with so much weakness and unbelief.
“Nevertheless thou heardest”—contrary to my apprehensions, I was heard and delivered. God's mercy went beyond the psalmist's faith—as it often does to His people now, far beyond what they hope for; far beyond what they even pray for; far beyond what they believe to be possible; so far beyond all this that the result, as in the case of David, was a matter of wonder and astonishment. God did not forsake His servant on account of this temporary failure of faith. No sooner did the psalmist rid himself of his extreme fear, and turn once more to God in prayer, than he was heard, and his prayer answered.
23 O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer.
O love the Lord, all ye his saints
“O love the Lord, all ye his saints” is a very heartwarming appeal, which clearly reveals the deep love of the writer for his God: there is more beauty in the expression because it reveals love towards an assailing God, love which many troubles could not quench. To bless him who gives is easy, but to cling to him who takes away is a work of grace. All the saints are benefited by the sanctified miseries of one of His saints if they are led by earnest appeals to love their Lord more and better. If saints do not love the Lord, who will? Love is the universal debt of all who are saved; who are favored with the blessings of His grace—pardon, peace, and righteousness; and who are sanctified by His Spirit, and have principles of grace and holiness formed in their hearts: these are called upon to love the Lord, having that grace implanted in their souls. They are to express their thankfulness to Him, on account of His marvelous kindness shown to them; not by words, but by deeds, under a sense of the love and kindness of God to them; and to join with the psalmist in an affectionate reverence of Him, and trust in Him.
Those that have their own hearts full of love for God, cannot help but desire that others would love Him too: for in His love there is no need to fear a rival. It is a characteristic of all the saints that they love God, and yet they must still be called upon to love Him; to love Him more and better, and to give better proofs of their love.
For the Lord preserveth the faithful
“For the Lord preserveth the faithful”—that is, those who receive and walk in the truth, who are steady and constant in their attachment to God and His cause, and are faithful to every trust placed in them by God and man. They are opposed to the proud doer mentioned in the next clause. They may have to bide their time, but the reward comes at last, and meanwhile, all the cruel malice of their enemies cannot destroy them. He preserves all who trust in him, believe in Christ, and are faithful to His word and ordinances. He keeps them “from evil;” from the evil of sin; from a total and final falling away because of it; from the evil of the world; and from the evil one, Satan, from being destroyed by him and his temptations. He will never permit His own faithfulness to fail. He is a covenant keeping God and is always true to His word and promises.
And plentifully rewardeth the proud doer
The enemies and persecutors of God’s faithful ones, which was mentioned before, is what is intended here. These he dubs “proud doers,” because of their rebellion against God’s will, and their contempt for His threatenings and judgments, and their insolent and contemptuous conduct toward His people. All which proceeded from the pride in their hearts—“In his pride, the wicked man does not seek him; in all his thoughts there is no room for God” (Psalm 10:4). Such are all self-righteous persons, and all that speak grievous things proudly and contemptuously against the truly righteous (v. 18); who harass them and oppress them. Such is the antichrist and his party, who exalts himself above all that is called God; but in all they proudly attempt to do, God is above them, and more than a match for them, and He sets himself against them; He resists them and will reward them according to their works. This is also cause for gratitude: pride is so detestable in its acts that he who shall give it its righteous due, deserves the love of all God’s people.
24 Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.
Be of good courage, and he shall strengthen your heart
“Be of good courage”—or, be strong in the Lord, namely, in the Lord, and through confidence in His promises, which is a result of all his own experience of the goodness of God, and of His gracious intervention in the time of danger; He will not fail you. There is a similar exhortation at the close of a psalm, which is an instance of God's wonderful kindness to the psalmist; “Wait on the LORD: be of good courage, and he shall strengthen your heart: wait, I say, on the LORD” (Psalm 27:14). By this, he would have the saints take heart, and be of good cheer, even in the greatest distresses, since their case cannot be worse than his was; and yet he had deliverance out of it—he exhorts others to be encouraged, and to feel assured that God would not leave or forsake them.
“And he shall strengthen your heart”—If they did their best to “be of good courage” when danger and difficulty assaulted them, then God would give them supernatural aid, strengthening their hearts with His gracious favor. The God you put your trust in, will, by that trust, impart fortitude and strength to you; He will animate you; He will enable you to meet every trial and opposition; he will keep you from becoming faint and disheartened.
All ye that hope in the Lord
“All ye that hope in the Lord (or for the Lord)”—literally, all ye that hope for the Lord; that hope for his help; that wait on him (see Job 14:14; and comp. Psalm 33:18, 22), and look to Him as your Deliverer; that rely on him for grace and glory, and to supply all your wants, or trust in the word of the Lord, the essential Word, the promised Messiah. They that hope in the Lord have reason to be of good courage, and to be strengthened; because nothing truly evil can happen to them, and nothing truly good for them shall be withheld from them. The eye of the Lord is on “all ye that hope in the Lord,” and he takes delight in them—“Behold, the eye of the LORD is on them that fear him, on them that hope for his mercy. Let your mercy, O LORD, be on us, according as we hope in you.” (Psalm 33:18, 22). Therefore, whoever would have safety must expect it only from the watchful eye and almighty hand of God.
All that put their trust in him, or all who expect assistance from him—it is a characteristic of true piety that all hope centers in God, or that the soul feels that there is no other ground for hope.
a. The truly pious man has no hope of success in anything else, or from any other quarter, for he feels that God alone can give success.
b. He does hope in God—in regard to all that he needs for himself as an individual; all that will be for the good of his family; all that will tend to bless the world; all that he desires in heaven. Hope in God cheers him, sustains him, comforts him; makes life happy and prosperous; and makes death calm, serene, triumphant.
