Job 37:7(v27)He seals up the hand of every man, that all men whom he has made may know it.
1 Kings 18:36-37(v27)At the time of the evening offering, Elijah the prophet came near, and said, “Yahweh, the God of Abraham, of Isaac, and of Israel, let it…
Exodus 8:19(v27)Then the magicians said to Pharaoh, “This is God’s finger;” but Pharaoh’s heart was hardened, and he didn’t listen to them, as Yahweh had…
1 Samuel 17:46-47(v27)Today, Yahweh will deliver you into my hand. I will strike you, and take your head from off you. I will give the dead bodies of the army of…
Psalms 17:13-14(v27)Arise, Yahweh, confront him. Cast him down. Deliver my soul from the wicked by your sword; from men by your hand, Yahweh, from men of the…
Show all 73 cross-references
Psalms 64:8-9(v27)Their own tongues shall ruin them. All who see them will shake their heads. All mankind shall be afraid. They shall declare the work of…
Psalms 126:2(v27)Then our mouth was filled with laughter, and our tongue with singing. Then they said among the nations, “Yahweh has done great things for…
Acts 2:32-36(v27)This Jesus God raised up, to which we all are witnesses. Being therefore exalted by the right hand of God, and having received from the…
Acts 4:16(v27)saying, “What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who…
Numbers 16:28-30(v27)Moses said, “Hereby you shall know that Yahweh has sent me to do all these works; for they are not from my own mind. If these men die the…
Psalms 69:16(vv21, 26)Answer me, Yahweh, for your loving kindness is good. According to the multitude of your tender mercies, turn to me.
Psalms 31:3(v21)For you are my rock and my fortress, therefore for your name’s sake lead me and guide me.
Psalms 22:6-7(v25)But I am a worm, and no man; a reproach of men, and despised by the people. All those who see me mock me. They insult me with their lips.…
Psalms 63:3(v21)Because your loving kindness is better than life, my lips shall praise you.
Psalms 79:9-10(v21)Help us, God of our salvation, for the glory of your name. Deliver us, and forgive our sins, for your name’s sake. Why should the nations…
Psalms 25:11(v21)For your name’s sake, Yahweh, pardon my iniquity, for it is great.
Psalms 86:1(v22)Hear, Yahweh, and answer me, for I am poor and needy.
Psalms 119:86(v26)All of your commandments are faithful. They persecute me wrongfully. Help me!
Philippians 2:8-11(v21)And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross. Therefore God also…
Psalms 36:7-9(v21)How precious is your loving kindness, God! The children of men take refuge under the shadow of your wings. They shall be abundantly…
Psalms 40:17(v22)But I am poor and needy. May the Lord think about me. You are my help and my deliverer. Don’t delay, my God.
Psalms 86:5(v21)For you, Lord, are good, and ready to forgive, abundant in loving kindness to all those who call on you.
Psalms 86:15(v21)But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth.
Psalms 102:4(v22)My heart is blighted like grass, and withered, for I forget to eat my bread.
Psalms 143:11-12(v21)Revive me, Yahweh, for your name’s sake. In your righteousness, bring my soul out of trouble. In your loving kindness, cut off my enemies,…
John 17:1(v21)Jesus said these things, then lifting up his eyes to heaven, he said, “Father, the time has come. Glorify your Son, that your Son may also…
Exodus 10:19(v23)Yahweh sent an exceedingly strong west wind, which took up the locusts, and drove them into the Red Sea. There remained not one locust in…
2 Kings 4:27(v22)When she came to the man of God to the hill, she caught hold of his feet. Gehazi came near to thrust her away; but the man of God said,…
Psalms 22:6(v22)But I am a worm, and no man; a reproach of men, and despised by the people.
Psalms 22:14(v24)I am poured out like water. All my bones are out of joint. My heart is like wax. It is melted within me.
Psalms 32:3-4(v24)When I kept silence, my bones wasted away through my groaning all day long. For day and night your hand was heavy on me. My strength was…
Psalms 57:1(v26)Be merciful to me, God, be merciful to me, for my soul takes refuge in you. Yes, in the shadow of your wings, I will take refuge, until…
Psalms 69:13(v26)But as for me, my prayer is to you, Yahweh, in an acceptable time. God, in the abundance of your loving kindness, answer me in the truth of…
Psalms 69:19-20(v25)You know my reproach, my shame, and my dishonor. My adversaries are all before you. Reproach has broken my heart, and I am full of…
Psalms 69:29(v21)But I am in pain and distress. Let your salvation, God, protect me.
Matthew 4:2(v24)When he had fasted forty days and forty nights, he was hungry afterward.
John 12:27(v22)“Now my soul is troubled. What shall I say? ‘Father, save me from this time?’ But I came to this time for this cause.
Romans 15:3(v25)For even Christ didn’t please himself. But, as it is written, “The reproaches of those who reproached you fell on me.”
2 Corinthians 8:9(v22)For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty…
Hebrews 5:7(v26)He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from…
Hebrews 12:12(v24)Therefore lift up the hands that hang down and the feeble knees,
1 Chronicles 29:15(v23)For we are strangers before you, and foreigners, as all our fathers were. Our days on the earth are as a shadow, and there is no remaining.
Job 6:4(v22)For the arrows of the Almighty are within me. My spirit drinks up their poison. The terrors of God set themselves in array against me.
Job 14:2(v23)He grows up like a flower, and is cut down. He also flees like a shadow, and doesn’t continue.
Job 19:20(v24)My bones stick to my skin and to my flesh. I have escaped by the skin of my teeth.
Psalms 23:3(v21)He restores my soul. He guides me in the paths of righteousness for his name’s sake.
Psalms 35:13-14(v24)But as for me, when they were sick, my clothing was sackcloth. I afflicted my soul with fasting. My prayer returned into my own bosom. I…
Psalms 38:5-8(v24)My wounds are loathsome and corrupt because of my foolishness. I am in pain and bowed down greatly. I go mourning all day long. For my…
Psalms 69:9-12(v25)For the zeal of your house consumes me. The reproaches of those who reproach you have fallen on me. When I wept and I fasted, that was to…
Psalms 69:10(v24)When I wept and I fasted, that was to my reproach.
Psalms 88:15-16(v22)I am afflicted and ready to die from my youth up. While I suffer your terrors, I am distracted. Your fierce wrath has gone over me. Your…
Psalms 102:4-5(v24)My heart is blighted like grass, and withered, for I forget to eat my bread. By reason of the voice of my groaning, my bones stick to my…
Psalms 102:10-11(v23)because of your indignation and your wrath; for you have taken me up and thrown me away. My days are like a long shadow. I have withered…
Psalms 102:17-20(v22)He has responded to the prayer of the destitute, and has not despised their prayer. This will be written for the generation to come. A…
Psalms 109:16(v22)because he didn’t remember to show kindness, but persecuted the poor and needy man, the broken in heart, to kill them.
Isaiah 53:3(v22)He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face;…
Matthew 8:20(v22)Jesus said to him, “The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.”
Luke 22:44(v22)Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground.
2 Corinthians 11:27(v24)in labor and travail, in watchings often, in hunger and thirst, in fastings often, and in cold and nakedness.
Exodus 10:13(v23)Moses stretched out his rod over the land of Egypt, and Yahweh brought an east wind on the land all that day, and all night; and when it…
Job 16:4(v25)I also could speak as you do. If your soul were in my soul’s place, I could join words together against you, and shake my head at you,
Psalms 31:11-13(v25)Because of all my adversaries I have become utterly contemptible to my neighbors, a horror to my acquaintances. Those who saw me on the…
Psalms 35:15-16(v25)But in my adversity, they rejoiced, and gathered themselves together. The attackers gathered themselves together against me, and I didn’t…
Psalms 40:12(v26)For innumerable evils have surrounded me. My iniquities have overtaken me, so that I am not able to look up. They are more than the hairs…
Psalms 144:4(v23)Man is like a breath. His days are like a shadow that passes away.
Ecclesiastes 6:12(v23)For who knows what is good for man in life, all the days of his vain life which he spends like a shadow? For who can tell a man what will…
Ecclesiastes 8:13(v23)But it shall not be well with the wicked, neither shall he lengthen days like a shadow, because he doesn’t fear God.
Isaiah 37:22(v25)this is the word which Yahweh has spoken concerning him. The virgin daughter of Zion has despised you and ridiculed you. The daughter of…
Matthew 27:39-40(v25)Those who passed by blasphemed him, wagging their heads, and saying, “You who destroy the temple, and build it in three days, save…
Mark 15:29(v25)Those who passed by blasphemed him, wagging their heads, and saying, “Ha! You who destroy the temple, and build it in three days,
Hebrews 12:2(v25)looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and…
Hebrews 13:13(v25)Let’s therefore go out to him outside of the camp, bearing his reproach.
James 4:14(v23)Whereas you don’t know what your life will be like tomorrow. For what is your life? For you are a vapor that appears for a little time, and…
73 distinct cross-references across this passage (74 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv21, 23, 24, 2621 And thou, O Jehovah my Lord! From the…
21 And thou, O Jehovah my Lord! From the pouring out of complaints and imprecations against his enemies, the Psalmist passes to prayers; or rather, after having betaken himself to God as his guardian and deliverer, he appears to take occasion, from this circumstance, to encourage himself in prayer; even as all the pious reflections by which the faithful exercise and strengthen their faith, stimulate them to call upon the name of God. At the same time, he does not pique himself upon any service which he has rendered to God, as deserving of his help, nor does he rely upon his own worthiness, but he places all his confidence in the free grace and mercy of God. That integrity of which he was conscious, he placed in opposition to his enemies, for the purpose of making their iniquity more manifest; but he does not aspire after any recompense from God, because he adopts the nobler principle, that of owing every thing to God’s voluntary choice, upon which also he acknowledges his safety depends. Were it lawful for any one to boast of his virtues and merits, certainly David was not the man who was least entitled to do so; and, moreover, he was the representative of Christ, and of the whole Church. Hence it follows, that all our prayers will vanish in smoke, unless they are grounded upon the mercy of God. The case of Christ was indeed a peculiar one, inasmuch as it was by his own righteousness that he appeased the wrath of his Father towards us. As, however, his human nature was entirely dependant on the good pleasure of God, so it was his will, by his own example, to direct us to the same source. What can we do, seeing that the most upright among us is constrained to acknowledge that he is chargeable with the commission of much sin; surely we never can make God our debtor? It follows, therefore, that God, on account of the benignity of his nature, takes us under his protection; and that, because of the goodness of his mercy, he desires his grace may shine forth in us. In coming to God, we must always remember that we must possess the testimony of a good conscience, and must beware of harbouring the thought that we have any inherent righteousness which would render God our debtor, or that we deserve any recompense at his hands. For if, in the preservation of this short and frail life, God manifests the glory of his name and of his goodness, how much more ought all confidence in good works to be laid aside, when the subject-matter referred to is life heavenly and eternal? If, in the prolonging of my life for a short time on earth, his name is thereby glorified, by manifesting of his own accord towards me his benignity and liberality; when, therefore, having delivered me from the tyranny of Satan, he adopts me into his family, washes away my impurity in the blood of Christ, regenerates me by his Holy Spirit, unites me to his Son, and conducts me to the life of heaven, — then, assuredly, the more bountifully he treats me, the less should I be disposed to arrogate to myself any portion of the praise. How different a part does David act, who, in order to procure favor for himself, publishes his own poverty and misery? And as outward affliction is of no avail, unless a man, at the same time, be humbled, and his proud and rebellious spirit be subdued, the Psalmist here repeats, that his heart was wounded within him. From which we may learn, that God will be a physician to none, except to such as in the spirit of genuine humility send up their sighs and groans to him, and do not become hardened under their afflictions.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv21, 23, 24, 26As thou art named merciful, gracious and long suffering,…
As thou art named merciful, gracious and long suffering, so show thyself in effect.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv21–27Psa 109:21 But do thou for me, O GOD…
Psa 109:21 But do thou for me, O GOD the Lord, for thy name’s sake: because thy mercy [is] good, deliver thou me.
Ver. 21. But do thou for me] Fac mecum, sis mihi a latere, stick to me, act on my behalf, and for my benefit.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv21, 22, 23, 24, 25, 27Do thou for me, to wit, what I desire,…
Do thou for me, to wit, what I desire, which he expressing the next clause. Or, do thou act for me; be not or still, but stir up thyself to work on my behalf.
For my name’s sake; for the glory of thy faithfulness, which highly concerned in giving me the deliverance which thou hast promised to me.
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Thy mercy is good, i.e. gracious, ready to do good to all, but especially to those that and fear thee. As sin is said to be sinful, Ro 7, so God’s mercy may be said to be merciful, to wit, in degree, and above the mercy of all the creatures
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v21David, having denounced God's wrath against his enemies, here…
David, having denounced God's wrath against his enemies, here takes God's comforts to himself, but in a very humble manner, and without boasting.
I. He pours out his complaint before God concerning the low condition he was in, which, probably, gave advantage to his enemies to insult over him: "I am poor and needy, and therefore a proper object of pity, and one that needs and craves thy help." 1. He was troubled in mind (Psa 109:22): My heart is wounded within me, not only broken with outward troubles, which sometimes prostrate and sink the spirits, but wounded with a sense of guilt; and a wounded spirit who can bear? who can heal? 2. He apprehended himself drawing near to his end: I am gone like the shadow when it declines, as good as gone already. Man's life, at best, is like a shadow; sometimes it is like the evening shadow, the presage of night approaching, like the shadow when it declines. 3. He was unsettled, tossed up and down like the locust, his mind fluctuating and unsteady, still putting him upon new counsels, his outward condition far from any fixation, but still upon the remove, hunted like a partridge on the mountains. 4. His body was wasted, and almost worn away (Psa 109:24): My knees are weak through fasting, either forced fasting (for want of food when he was persecuted, or for want of appetite when he was sick) or voluntary fasting, when he chastened his soul either for sin or affliction, his own or other's, Psa 35:13; Psa 69:10. "My flesh fails of fatness; that is, it has lost the fatness it had, so that I have become a skeleton, nothing but skin and bones." But it is better to have this leanness in the body, while the soul prospers and is in health, than, like Israel, to have leanness sent into the soul, while the body is feasted. 5. He was ridiculed and reproached by his enemies (Psa 109:25); his devotions and his afflictions they made the matter of their laughter, and, upon both those accounts, God's people have been exceedingly filled with the scorning of those that were at ease. In all this David was a type of Christ, who in his humiliation was thus wounded, thus weakened, thus reproached; he was also a type of the church, which is often afflicted, tossed with tempests, and not comforted.
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II. He prays for mercy for himself. In general (Psa 109:21): "Do thou for me, O God the Lord! appear for me, act for me." If God be for us, he will do for us, will do more abundantly for us than we are able either to ask or think. He does not prescribe to God what he should do for him, but refers himself to his wisdom: "Lord, do for me what seems good in thy eyes. Do that which thou knowest will be for me, really for me, in the issue for me, though for the present it may seem to make against me." More particularly, he prays (Psa 109:26): "Help me, O Lord my God! O save me! Help me under my trouble, save me out of my trouble; save me from sin, help me to do my duty." He prays (Psa 109:28), Though they curse, bless thou. Here (1.) He despises the causeless curses of his enemies: Let them curse. He said of Shimei, So let him curse. They can but show their malice; they can do him no more mischief than the bird by wandering or the swallow by flying, Pro 26:2. He values the blessing of God as sufficient to counterbalance their curses: Bless thou, and then it is no matter though they curse. If God bless us, we need not care who curses us; for how can they curse those whom God has not cursed, nay, whom he has blessed? Num 23:8. Men's curses are impotent; God's blessings are omnipotent; and those whom we unjustly curse may in faith expect and pray for God's blessing, his special blessing. When the Pharisees cast out the poor man for his confessing Christ, Christ found him, Joh 9:35. When men without cause say all the ill they can of us, and wish all the ills they can to us, we may with comfort lift up our heart to God in this petition: Let them curse, but bless thou. He prays (Psa 109:28), Let thy servant rejoice. Those that know how to value God's blessing, let them but be sure of it, and they will be glad of it.
III. He prays that his enemies might be ashamed (Psa 109:28), clothed with shame (Psa 109:29), that they might cover themselves with their own confusion, that they might be left to themselves, to do that which would expose them and manifest their folly before all men, or rather that they might be disappointed in their designs and enterprises against David, and thereby might be filled with shame, as the adversaries of the Jews were, Neh 6:16. Nay, in this he prays that they might be brought to repentance, which is the chief thing we should beg of God for our enemies. Sinners indeed bring shame upon themselves, but they are true penitents that take shame to themselves and cover themselves with their own confusion.
IV. He pleads God's glory, the honour of his name: - Do for me, for thy name's sake (Psa 109:21), especially the honour of his goodness, by which he has proclaimed his name: "Deliver me, because thy mercy is good; it is what thou thyself dost delight in, and it is what I do depend upon. Save me, not according to my merit, for I have none to pretend to, but according to thy mercy; let that be the fountain, the reason, the measure, of my salvation."
Lastly, He concludes the psalm with joy, the joy of faith, joy in assurance that his present conflicts would end in triumphs. 1. He promises God that he will praise him (Psa 109:30): "I will greatly praise the Lord, not only with my heart, but with my mouth; I will praise him, not in secret only, but among the multitude." 2. He promises himself that he shall have cause to praise God (Psa 109:31): He shall stand at the right hand of the poor, night to him, a present help; he shall stand at his right hand as his patron and advocate to plead his cause against his accusers and to bring him off, to save him from those that condemn his soul and would execute their sentence if they could. God was David's protector in his sufferings, and was present also with the Lord Jesus in his, stood at his right hand, so that he was not moved (Psa 16:8), saved his soul from those that pretended to be the judges of it, and received it into his own hands. Let all those that suffer according to the will of God commit the keeping of their souls to him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv21–27For I am poor and needy,.... As he was…
For I am poor and needy,.... As he was in human nature, being born of poor parents, brought up in a mean manner, had not where to lay his head, and was ministered to by others; though he was Lord of all, and immensely rich in the perfections of his nature, and in his vast empire and dominion, and the revenues arising from thence; see Co2 8:9. It may here chiefly respect his helpless and forlorn estate as man, at the time of his sufferings and death; see Psa 40:17.
And my heart is wounded within me; with the sins of his people on him, with a sense of divine wrath, and when under divine desertions, especially when his soul was exceeding sorrowful, even unto death, Mat 26:38.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv21, 23Is good - Above the mercy of all the…
Is good - Above the mercy of all the creatures.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv21, 22, 23, 24, 25, 27Verse 21. But do thou for me] While they…
Verse 21. But do thou for me] While they use horrible imprecations against me, and load me with their curses, act thou for me, and deliver me from their maledictions. While they curse, do thou bless. This verse is a farther proof of the correctness of the interpretation given above.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv21, 23, 24, 26Psa 109:21-22. But do thou for me, O God…
Psa 109:21-22. But do thou for me, O God — Namely, what I desire, which he expresses in the next clause, saying, Deliver thou me — Or, he means, Do thou act for me; be not silent or still, but stir up thyself to work on my behalf; for thy name’s sake — For the glory of thy faithfulness, which is highly concerned in giving me the deliverance which thou hast promised me; because thy mercy is good — That is, gracious, and ready to do good to all, but especially to those that love and fear thee. For I am poor and needy — And therefore a very proper object for thy pity and help. And my heart is wounded within me — I am wounded not slightly, but even to the very heart, with soul-piercing sorrows.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv21–27But do thou for me, O God the Lord,…
But do thou for me, O God the Lord, for thy name’s sake - That is, Interpose for me; exert thy power in my behalf. The phrase “for thy name’s sake” implies that the motive which prompted him was a desire that God might be honored. It was not primarily or mainly for his own happiness; it was that God might be glorified, that his character might be illustrated, that his plans might be accomplished. Compare the notes at Dan 9:18-19.
Because thy mercy is good - That is, It is the characteristic of mercy to do good; to show kindness.
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Deliver thou me - He prays that God would “manifest” himself as he really was, as a God of mercy.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon1874 · Public DomainOn vv21, 22, 23, 24, 25, 2721. But do thou for me, O God—The phrase…
21. But do thou for me, O God—The phrase is peculiar. The object of the verb is not expressed. The psalmist does not specify what he would have done, but leaves all to God, with the reverent and qualifying words “for thy name’s sake.” Similar forms elsewhere occur, as Psa_119:124; Jer_14:7
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv21–2721. But thou, Jehovah the Lord (or, my Lord),…
21. But thou, Jehovah the Lord (or, my Lord), work thou for me] Lit. with me; put forth Thy power so as to shew that Thou art on my side, and prove Thyself all that Thou hast declared Thyself to be. Cp. Psa_119:126; Jer_16:7. God is printed in capitals in A.V., because it represents the sacred Name Jehovah, for which Elôhîm, ‘God,’ was substituted by the Jews in reading when Adônai, ‘Lord,’ the regular substitute, is joined with it. This combination of names Jehovah Adonai occurs in the Psalter only in Psa_68:20; Psa_140:7; Psa_141:8; and elsewhere only in Hab_3:19.
because &c.] Cp. Psa_69:16.
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21–25. From the pitilessness of man the Psalmist turns to implore the mercy of God.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv21, 23, 24(21) Do thou for me.—It is almost impossible in…
(21) Do thou for me.—It is almost impossible in English to retain the emphasis of this appeal, made still more emphatic by the sudden change from imprecation on an enemy to prayer for mercy towards self.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv21–27Vers. 21-29. The psalmist now turns to God in…
Vers. 21-29. The psalmist now turns to God in prolonged prayer, setting forth his needs (vers. 22-25), and entreating for help (ver. 26), deliverance (ver. 21), blessing (ver. 28), and triumph over his enemies (ver. 29).
But do thou for me; or, "deal thou with me" (see the Revised Version). O God the Lord; literally, Jehovah the Lord, as in Psa_68:20 Psa_140:7 Psa_141:8 Hab_3:19. For thy Name"s sake; i.e. suitably to thy Name according to thy historically manifested attributes. Because thy mercy is good, deliver thou me. A variant echo of the preceding clause. (comp. Psa_69:16)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv21–27Ver. 21. But do thou for me, O God…
Ver. 21. But do thou for me, O God the Lord, for thy name's sake. How eagerly he turns from his enemies to his God! He sets the great THOU in opposition to all his adversaries, and you see at once that his heart is at rest. The words are very indistinct and though our version may not precisely translate them, yet it in a remarkable manner hits upon the sense and upon the obscurity which hangs over it. "Do thou for me" what shall he do? Why, do whatever he thinks fit. He leaves himself in the Lord's hands, dictating nothing, but quite content so long as his God will but undertake for him. His plea is not his own merit, but the name. The saints have always felt this to be their most mighty plea. God himself has performed his grandest deeds of grace for the honour of his name, and his people know that this is the most potent argument with him. What the Lord himself has guarded with sacred jealousy we should reverence with our whole hearts and rely upon without distrust. "Because thy mercy is good, deliver thou me." Not because I am good, but because thy mercy is good: see how the saints fetch their pleadings in prayer from the Lord himself. God's mercy is the star to which the Lord's people turn their eye when they are tossed with tempest and not comforted, for the peculiar bounty and goodness of that mercy have a charm for weary hearts. When man has no mercy we shall still find it in God. When man would devour we may look to God to deliver. His name and his mercy are two firm grounds for hope, and happy are those who know how to rest upon them.
Ver. 21. For thy name's sake. My enemies would soon become my friends and my protectors, if I would but renounce my allegiance to thee; my refusal to disobey thee constitutes all my crime in their eyes. My cause, therefore, becomes thine, it will be to thy glory to declare thyself on my side, lest the impious should take occasion from my sufferings to blaspheme thy holy name, as if thou hadst not the power to deliver, or wert utterly indifferent to those who, renouncing all human help, have put their confidence in thee. Jean Baptiste Massillion.
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Ver. 21. For thy name's sake. It does not say, For my name, that it may be vindicated from, reproach and shame: but for Thy name; as if he would say, whatever I may be, O Lord, and whatever may befall me, have respect to Thy name, have regard to it only. I am not worthy, that I should seek Thy help, but Thy name is worthy which thou mayest vindicate from contempt. We learn here with what passion for the glory of the divine name they ought to be animated, who are peculiarly consecrated to the name of God.
He does not say, "Because my case is good", but because thy mercy is good. Note this also, he does not simply say, Because thou art good, or because thou art merciful; but because thy mercy is good. He had experienced a certain special goodness in the Divine mercy; i.e., such timeliness, kind readiness in all afflictions, and help for every kind of affliction prepared and provided. On this he rests hope and confidence, in this takes refuge. All those are truly happy who have had experience of this mercy, and can depend on it with firm hope and confidence. Wolfgang Musculus.
Ver. 21. Unto a truly broken, humbled sinner, the mercies that are in God, out of which he pardons, should have infinitely more of goodness and sweetness in them than the pardon itself, or all things else that are in the promises. This a soul that hath tasted how good the Lord is will instantly acknowledge. A promise of life to a condemned man is sweet, for life is sweet, as we say; but "thy lovingkindness", said David, who had tasted how good the Lord is, "is better than life", and infinitely sweeter, Ps 63:3. And again says David, Because thy mercy is good, deliver thou me. Deliverance was good; yea, but the mercy of God apprehended therewith was infinitely more good to him, which was the greatest inducement to him to seek deliverance. And indeed God's mercy doth eminently bear the style of goodness. Thomas Goodwin.
Ver. 21-25. The thunder and lightning are now as it were followed by a shower of tears of deep sorrowful complaint. Franz Delitzsch.
Ver. 21. The plea of a believer must be drawn from his God, his "name" and "mercy." The opposite habit of searching for arguments in self very common and very disappointing.
Ver. 21. The peculiar goodness of divine mercy.
Psalms 109:22*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn v21But do Thou for me, O God the Lord,…
Psa_109:21
But do Thou for me, O God the Lord, for Thy names sake.
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An exemplary prayer
I. It is true in its direction. It is addressed to God the Lord. There is but One all-suffering Being to whom we can address our prayers. Think what is requisite to be able to answer prayer at all times--infinite intelligence, unlimited goodness, universal sovereignty, etc. The petition of the psalmist indicates his belief that he was approaching such a Being. If he could but secure the help of God he would leave everything else to Him.
II. It is personal in its aim. Do Thou for me. Mans first business is to secure the blessing of God for himself. We should not keep the vineyard of another and neglect our own. We should not attempt to lead ethers unto Jesus Christ until we know Him as our own Saviour. This is not selfish, but benevolent.
III. It is submissive in its spirit. The wise and good man leaves the means and the manner of blessing to God. He leaves the time also to God. This submission is both wise and pious.
IV. It is powerful in its plea. For Thy names sake. The name represents the character of God. The honour of the Divine name is bound up with His treatment of His people. If any one trusting in God were to perish, the glory of His name would be sullied. Such a plea--
1. Implies great faith in God on the part of Him who urges it.
2. Honours God by the exalted conception of His character which it implies.
3. Prevails with God. The man who honours God by believing greatly in Him is mighty with God in prayer. (W. Jones.)
The Christians prayer
I. General remarks.
1. The petition may be considered as addressed with equal propriety to each of the Persons in the Godhead, who are the joint objects of religious worship, possessed of the same adorable perfections, and equally concerned in carrying on the work, and conveying the blessings of salvation.
2. Though the good man may and should pray for others, yet he is and ought to be principally concerned for himself. Do Thou for me; for my body, for my soul, especially the latter. Begin Thy work there in conviction and conversion, carry it on in progressive sanctification, and perfect it in eternal glory. Say unto my soul, I am thy salvation.
3. The good man desires that what God does may be for him, and not against him; that He would deal by him as a friend, and not as an enemy.
4. When we desire that God should do for us, it is proper that we should leave the way and manner entirely to Him.
II. What is implied.
1. Do that for me which I cannot do for myself. Reduce my wandering heart, direct my feeble steps, teach me both the way in which Thou walkest towards me, and the way in which I ought to walk toward Thee, the way of duty and of peace.
2. Do that for me which no one else either can or will do. They cannot restore case to a distempered body, nor comfort to a discontented mind; cannot reprieve one moment from the demands of death, nor disarm it of its terrors.
3. Do that for me which Thou knowest to be necessary, and without which I must be undone for ever.
4. Do all that for me which Thou hast appointed and promised, and whereby Thou mayest be glorified. In all our prayers it becomes us to have an eye to
(1) The Divine appointments: for if our petitions do not refer to them, and are not regulated by them, they are not likely to meet with acceptance, nor to procure a blessing.
(2) The Divine promises.
(3) The Divine glory.
III. Improvement.
1. The prayer of the psalmist will apply not only to a state of prosperity, but adversity; not only to Gods merciful dispensations, but also to those which are afflictive. Do Thou for me, in wounding as well as healing, in casting down as well as lifting up.
2. The petition is suitable for those who have most to do for God, or their fellow-creatures; such as magistrates, ministers, masters of families and others. There are also peculiar seasons to which it is especially suited; when our path is intricate, and our work difficult, either in the morning of the Sabbath, or in the near approach of death.
3. It is likewise necessary at all seasons, and for all sorts of persons. (B. Beddome, M.A.)
All of grace
Sir James Simpson, the doctor-saint, was waiting for a train at a station, and when it drew up he saw a poor lad, looking very ill, being conveyed by his mother home. He went in beside them into the carriage, and asked all about the boy. By and by he said to the mother, Your boy might be made quite well; why dont you take him to Dr. So-and-So? Because, said the mother, I havent money enough to pay the fees. Well, said the stranger, I am a doctor; and then he told his name, to the poor womans great surprise. Will you put him in my hands, and I will do what I can for him, and it shall cost you nothing? The mother thankfully consented; her boy was carefully treated, and in a few weeks time returned home quite cured. The great Physician does all His cures, bestows all His blessings, and gives all His salvation, for loves sake. And His healing is perfect. (H. O. Mackey.)
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Psa_110:1-7
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv21, 24, 26deal kindly with me
deal kindly with me
This is a request for Yahweh to treat him kindly. AT: "treat me kindly" (See: Idiom)
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your name's sake
"the sake of your reputation"
Because your covenant faithfulness is good
The abstract noun "faithfulness" can be translated with an adjective. AT: "Because you are good and are faithful to your covenant" (See: Abstract Nouns)
oppressed and needy
These two words have similar meanings and emphasize that he is unable to help himself. (See: Doublet)
my heart is wounded within me
Here David speaks of being in great despair as his heart being wounded. AT: "I am full of grief and despair" (See: Metaphor)
I am fading away like the shadow ... like a locust
David feels like he is going to die soon and describes this feeling by comparing himself to a fading shadow and to how the wind blows away locust. AT: "I feel like I am about to die, like an evening shadow that will soon disappear, like a locust is easily blown away by the wind" (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv21, 23, 26109:21-25 Vulnerable and miserable, the psalmist appeals to his…
109:21-25 Vulnerable and miserable, the psalmist appeals to his Lord for help. The accusations have killed his inner spirit and even his physical stamina.
109:21 The Lord’s reputation is at stake. If the wicked triumph, others could think that the Lord is also wicked and be drawn to that wickedness (1:1).
John Calvin 1540 · Public Domain On vv21, 23, 24, 26 21 And thou, O Jehovah my Lord! From the…
21 And thou, O Jehovah my Lord! From the pouring out of complaints and imprecations against his enemies, the Psalmist passes to prayers; or rather, after having betaken himself to God as his guardian and deliverer, he appears to take occasion, from this circumstance, to encourage himself in prayer; even as all the pious reflections by which the faithful exercise and strengthen their faith, stimulate them to call upon the name of God. At the same time, he does not pique himself upon any service which he has rendered to God, as deserving of his help, nor does he rely upon his own worthiness, but he places all his confidence in the free grace and mercy of God. That integrity of which he was conscious, he placed in opposition to his enemies, for the purpose of making their iniquity more manifest; but he does not aspire after any recompense from God, because he adopts the nobler principle, that of owing every thing to God’s voluntary choice, upon which also he acknowledges his safety depends. Were it lawful for any one to boast of his virtues and merits, certainly David was not the man who was least entitled to do so; and, moreover, he was the representative of Christ, and of the whole Church. Hence it follows, that all our prayers will vanish in smoke, unless they are grounded upon the mercy of God. The case of Christ was indeed a peculiar one, inasmuch as it was by his own righteousness that he appeased the wrath of his Father towards us. As, however, his human nature was entirely dependant on the good pleasure of God, so it was his will, by his own example, to direct us to the same source. What can we do, seeing that the most upright among us is constrained to acknowledge that he is chargeable with the commission of much sin; surely we never can make God our debtor? It follows, therefore, that God, on account of the benignity of his nature, takes us under his protection; and that, because of the goodness of his mercy, he desires his grace may shine forth in us. In coming to God, we must always remember that we must possess the testimony of a good conscience, and must beware of harbouring the thought that we have any inherent righteousness which would render God our debtor, or that we deserve any recompense at his hands. For if, in the preservation of this short and frail life, God manifests the glory of his name and of his goodness, how much more ought all confidence in good works to be laid aside, when the subject-matter referred to is life heavenly and eternal? If, in the prolonging of my life for a short time on earth, his name is thereby glorified, by manifesting of his own accord towards me his benignity and liberality; when, therefore, having delivered me from the tyranny of Satan, he adopts me into his family, washes away my impurity in the blood of Christ, regenerates me by his Holy Spirit, unites me to his Son, and conducts me to the life of heaven, — then, assuredly, the more bountifully he treats me, the less should I be disposed to arrogate to myself any portion of the praise. How different a part does David act, who, in order to procure favor for himself, publishes his own poverty and misery? And as outward affliction is of no avail, unless a man, at the same time, be humbled, and his proud and rebellious spirit be subdued, the Psalmist here repeats, that his heart was wounded within him. From which we may learn, that God will be a physician to none, except to such as in the spirit of genuine humility send up their sighs and groans to him, and do not become hardened under their afflictions.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv21, 23, 24, 26 As thou art named merciful, gracious and long suffering,…
As thou art named merciful, gracious and long suffering, so show thyself in effect.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–27 Psa 109:21 But do thou for me, O GOD…
Psa 109:21 But do thou for me, O GOD the Lord, for thy name’s sake: because thy mercy [is] good, deliver thou me.
Ver. 21. But do thou for me] Fac mecum, sis mihi a latere, stick to me, act on my behalf, and for my benefit.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21, 22, 23, 24, 25, 27 Do thou for me, to wit, what I desire,…
Do thou for me, to wit, what I desire, which he expressing the next clause. Or, do thou act for me; be not or still, but stir up thyself to work on my behalf.
For my name’s sake; for the glory of thy faithfulness, which highly concerned in giving me the deliverance which thou hast promised to me.
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Thy mercy is good, i.e. gracious, ready to do good to all, but especially to those that and fear thee. As sin is said to be sinful, Ro 7, so God’s mercy may be said to be merciful, to wit, in degree, and above the mercy of all the creatures
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v21 David, having denounced God's wrath against his enemies, here…
David, having denounced God's wrath against his enemies, here takes God's comforts to himself, but in a very humble manner, and without boasting.
I. He pours out his complaint before God concerning the low condition he was in, which, probably, gave advantage to his enemies to insult over him: "I am poor and needy, and therefore a proper object of pity, and one that needs and craves thy help." 1. He was troubled in mind (Psa 109:22): My heart is wounded within me, not only broken with outward troubles, which sometimes prostrate and sink the spirits, but wounded with a sense of guilt; and a wounded spirit who can bear? who can heal? 2. He apprehended himself drawing near to his end: I am gone like the shadow when it declines, as good as gone already. Man's life, at best, is like a shadow; sometimes it is like the evening shadow, the presage of night approaching, like the shadow when it declines. 3. He was unsettled, tossed up and down like the locust, his mind fluctuating and unsteady, still putting him upon new counsels, his outward condition far from any fixation, but still upon the remove, hunted like a partridge on the mountains. 4. His body was wasted, and almost worn away (Psa 109:24): My knees are weak through fasting, either forced fasting (for want of food when he was persecuted, or for want of appetite when he was sick) or voluntary fasting, when he chastened his soul either for sin or affliction, his own or other's, Psa 35:13; Psa 69:10. "My flesh fails of fatness; that is, it has lost the fatness it had, so that I have become a skeleton, nothing but skin and bones." But it is better to have this leanness in the body, while the soul prospers and is in health, than, like Israel, to have leanness sent into the soul, while the body is feasted. 5. He was ridiculed and reproached by his enemies (Psa 109:25); his devotions and his afflictions they made the matter of their laughter, and, upon both those accounts, God's people have been exceedingly filled with the scorning of those that were at ease. In all this David was a type of Christ, who in his humiliation was thus wounded, thus weakened, thus reproached; he was also a type of the church, which is often afflicted, tossed with tempests, and not comforted.
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II. He prays for mercy for himself. In general (Psa 109:21): "Do thou for me, O God the Lord! appear for me, act for me." If God be for us, he will do for us, will do more abundantly for us than we are able either to ask or think. He does not prescribe to God what he should do for him, but refers himself to his wisdom: "Lord, do for me what seems good in thy eyes. Do that which thou knowest will be for me, really for me, in the issue for me, though for the present it may seem to make against me." More particularly, he prays (Psa 109:26): "Help me, O Lord my God! O save me! Help me under my trouble, save me out of my trouble; save me from sin, help me to do my duty." He prays (Psa 109:28), Though they curse, bless thou. Here (1.) He despises the causeless curses of his enemies: Let them curse. He said of Shimei, So let him curse. They can but show their malice; they can do him no more mischief than the bird by wandering or the swallow by flying, Pro 26:2. He values the blessing of God as sufficient to counterbalance their curses: Bless thou, and then it is no matter though they curse. If God bless us, we need not care who curses us; for how can they curse those whom God has not cursed, nay, whom he has blessed? Num 23:8. Men's curses are impotent; God's blessings are omnipotent; and those whom we unjustly curse may in faith expect and pray for God's blessing, his special blessing. When the Pharisees cast out the poor man for his confessing Christ, Christ found him, Joh 9:35. When men without cause say all the ill they can of us, and wish all the ills they can to us, we may with comfort lift up our heart to God in this petition: Let them curse, but bless thou. He prays (Psa 109:28), Let thy servant rejoice. Those that know how to value God's blessing, let them but be sure of it, and they will be glad of it.
III. He prays that his enemies might be ashamed (Psa 109:28), clothed with shame (Psa 109:29), that they might cover themselves with their own confusion, that they might be left to themselves, to do that which would expose them and manifest their folly before all men, or rather that they might be disappointed in their designs and enterprises against David, and thereby might be filled with shame, as the adversaries of the Jews were, Neh 6:16. Nay, in this he prays that they might be brought to repentance, which is the chief thing we should beg of God for our enemies. Sinners indeed bring shame upon themselves, but they are true penitents that take shame to themselves and cover themselves with their own confusion.
IV. He pleads God's glory, the honour of his name: - Do for me, for thy name's sake (Psa 109:21), especially the honour of his goodness, by which he has proclaimed his name: "Deliver me, because thy mercy is good; it is what thou thyself dost delight in, and it is what I do depend upon. Save me, not according to my merit, for I have none to pretend to, but according to thy mercy; let that be the fountain, the reason, the measure, of my salvation."
Lastly, He concludes the psalm with joy, the joy of faith, joy in assurance that his present conflicts would end in triumphs. 1. He promises God that he will praise him (Psa 109:30): "I will greatly praise the Lord, not only with my heart, but with my mouth; I will praise him, not in secret only, but among the multitude." 2. He promises himself that he shall have cause to praise God (Psa 109:31): He shall stand at the right hand of the poor, night to him, a present help; he shall stand at his right hand as his patron and advocate to plead his cause against his accusers and to bring him off, to save him from those that condemn his soul and would execute their sentence if they could. God was David's protector in his sufferings, and was present also with the Lord Jesus in his, stood at his right hand, so that he was not moved (Psa 16:8), saved his soul from those that pretended to be the judges of it, and received it into his own hands. Let all those that suffer according to the will of God commit the keeping of their souls to him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv21–27 For I am poor and needy,.... As he was…
For I am poor and needy,.... As he was in human nature, being born of poor parents, brought up in a mean manner, had not where to lay his head, and was ministered to by others; though he was Lord of all, and immensely rich in the perfections of his nature, and in his vast empire and dominion, and the revenues arising from thence; see Co2 8:9. It may here chiefly respect his helpless and forlorn estate as man, at the time of his sufferings and death; see Psa 40:17.
And my heart is wounded within me; with the sins of his people on him, with a sense of divine wrath, and when under divine desertions, especially when his soul was exceeding sorrowful, even unto death, Mat 26:38.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21, 23 Is good - Above the mercy of all the…
Is good - Above the mercy of all the creatures.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21, 22, 23, 24, 25, 27 Verse 21. But do thou for me] While they…
Verse 21. But do thou for me] While they use horrible imprecations against me, and load me with their curses, act thou for me, and deliver me from their maledictions. While they curse, do thou bless. This verse is a farther proof of the correctness of the interpretation given above.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv21, 23, 24, 26 Psa 109:21-22. But do thou for me, O God…
Psa 109:21-22. But do thou for me, O God — Namely, what I desire, which he expresses in the next clause, saying, Deliver thou me — Or, he means, Do thou act for me; be not silent or still, but stir up thyself to work on my behalf; for thy name’s sake — For the glory of thy faithfulness, which is highly concerned in giving me the deliverance which thou hast promised me; because thy mercy is good — That is, gracious, and ready to do good to all, but especially to those that love and fear thee. For I am poor and needy — And therefore a very proper object for thy pity and help. And my heart is wounded within me — I am wounded not slightly, but even to the very heart, with soul-piercing sorrows.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv21–27 But do thou for me, O God the Lord,…
But do thou for me, O God the Lord, for thy name’s sake - That is, Interpose for me; exert thy power in my behalf. The phrase “for thy name’s sake” implies that the motive which prompted him was a desire that God might be honored. It was not primarily or mainly for his own happiness; it was that God might be glorified, that his character might be illustrated, that his plans might be accomplished. Compare the notes at Dan 9:18-19.
Because thy mercy is good - That is, It is the characteristic of mercy to do good; to show kindness.
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Deliver thou me - He prays that God would “manifest” himself as he really was, as a God of mercy.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv21, 22, 23, 24, 25, 27 21. But do thou for me, O God—The phrase…
21. But do thou for me, O God—The phrase is peculiar. The object of the verb is not expressed. The psalmist does not specify what he would have done, but leaves all to God, with the reverent and qualifying words “for thy name’s sake.” Similar forms elsewhere occur, as Psa_119:124; Jer_14:7
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21–27 21. But thou, Jehovah the Lord (or, my Lord),…
21. But thou, Jehovah the Lord (or, my Lord), work thou for me] Lit. with me; put forth Thy power so as to shew that Thou art on my side, and prove Thyself all that Thou hast declared Thyself to be. Cp. Psa_119:126; Jer_16:7. God is printed in capitals in A.V., because it represents the sacred Name Jehovah, for which Elôhîm, ‘God,’ was substituted by the Jews in reading when Adônai, ‘Lord,’ the regular substitute, is joined with it. This combination of names Jehovah Adonai occurs in the Psalter only in Psa_68:20; Psa_140:7; Psa_141:8; and elsewhere only in Hab_3:19.
because &c.] Cp. Psa_69:16.
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21–25. From the pitilessness of man the Psalmist turns to implore the mercy of God.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv21, 23, 24 (21) Do thou for me.—It is almost impossible in…
(21) Do thou for me.—It is almost impossible in English to retain the emphasis of this appeal, made still more emphatic by the sudden change from imprecation on an enemy to prayer for mercy towards self.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21–27 Vers. 21-29. The psalmist now turns to God in…
Vers. 21-29. The psalmist now turns to God in prolonged prayer, setting forth his needs (vers. 22-25), and entreating for help (ver. 26), deliverance (ver. 21), blessing (ver. 28), and triumph over his enemies (ver. 29).
But do thou for me; or, "deal thou with me" (see the Revised Version). O God the Lord; literally, Jehovah the Lord, as in Psa_68:20 Psa_140:7 Psa_141:8 Hab_3:19. For thy Name"s sake; i.e. suitably to thy Name according to thy historically manifested attributes. Because thy mercy is good, deliver thou me. A variant echo of the preceding clause. (comp. Psa_69:16)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv21–27 Ver. 21. But do thou for me, O God…
Ver. 21. But do thou for me, O God the Lord, for thy name's sake. How eagerly he turns from his enemies to his God! He sets the great THOU in opposition to all his adversaries, and you see at once that his heart is at rest. The words are very indistinct and though our version may not precisely translate them, yet it in a remarkable manner hits upon the sense and upon the obscurity which hangs over it. "Do thou for me" what shall he do? Why, do whatever he thinks fit. He leaves himself in the Lord's hands, dictating nothing, but quite content so long as his God will but undertake for him. His plea is not his own merit, but the name. The saints have always felt this to be their most mighty plea. God himself has performed his grandest deeds of grace for the honour of his name, and his people know that this is the most potent argument with him. What the Lord himself has guarded with sacred jealousy we should reverence with our whole hearts and rely upon without distrust. "Because thy mercy is good, deliver thou me." Not because I am good, but because thy mercy is good: see how the saints fetch their pleadings in prayer from the Lord himself. God's mercy is the star to which the Lord's people turn their eye when they are tossed with tempest and not comforted, for the peculiar bounty and goodness of that mercy have a charm for weary hearts. When man has no mercy we shall still find it in God. When man would devour we may look to God to deliver. His name and his mercy are two firm grounds for hope, and happy are those who know how to rest upon them.
Ver. 21. For thy name's sake. My enemies would soon become my friends and my protectors, if I would but renounce my allegiance to thee; my refusal to disobey thee constitutes all my crime in their eyes. My cause, therefore, becomes thine, it will be to thy glory to declare thyself on my side, lest the impious should take occasion from my sufferings to blaspheme thy holy name, as if thou hadst not the power to deliver, or wert utterly indifferent to those who, renouncing all human help, have put their confidence in thee. Jean Baptiste Massillion.
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Ver. 21. For thy name's sake. It does not say, For my name, that it may be vindicated from, reproach and shame: but for Thy name; as if he would say, whatever I may be, O Lord, and whatever may befall me, have respect to Thy name, have regard to it only. I am not worthy, that I should seek Thy help, but Thy name is worthy which thou mayest vindicate from contempt. We learn here with what passion for the glory of the divine name they ought to be animated, who are peculiarly consecrated to the name of God.
He does not say, "Because my case is good", but because thy mercy is good. Note this also, he does not simply say, Because thou art good, or because thou art merciful; but because thy mercy is good. He had experienced a certain special goodness in the Divine mercy; i.e., such timeliness, kind readiness in all afflictions, and help for every kind of affliction prepared and provided. On this he rests hope and confidence, in this takes refuge. All those are truly happy who have had experience of this mercy, and can depend on it with firm hope and confidence. Wolfgang Musculus.
Ver. 21. Unto a truly broken, humbled sinner, the mercies that are in God, out of which he pardons, should have infinitely more of goodness and sweetness in them than the pardon itself, or all things else that are in the promises. This a soul that hath tasted how good the Lord is will instantly acknowledge. A promise of life to a condemned man is sweet, for life is sweet, as we say; but "thy lovingkindness", said David, who had tasted how good the Lord is, "is better than life", and infinitely sweeter, Ps 63:3. And again says David, Because thy mercy is good, deliver thou me. Deliverance was good; yea, but the mercy of God apprehended therewith was infinitely more good to him, which was the greatest inducement to him to seek deliverance. And indeed God's mercy doth eminently bear the style of goodness. Thomas Goodwin.
Ver. 21-25. The thunder and lightning are now as it were followed by a shower of tears of deep sorrowful complaint. Franz Delitzsch.
Ver. 21. The plea of a believer must be drawn from his God, his "name" and "mercy." The opposite habit of searching for arguments in self very common and very disappointing.
Ver. 21. The peculiar goodness of divine mercy.
Psalms 109:22*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v21 But do Thou for me, O God the Lord,…
Psa_109:21
But do Thou for me, O God the Lord, for Thy names sake.
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An exemplary prayer
I. It is true in its direction. It is addressed to God the Lord. There is but One all-suffering Being to whom we can address our prayers. Think what is requisite to be able to answer prayer at all times--infinite intelligence, unlimited goodness, universal sovereignty, etc. The petition of the psalmist indicates his belief that he was approaching such a Being. If he could but secure the help of God he would leave everything else to Him.
II. It is personal in its aim. Do Thou for me. Mans first business is to secure the blessing of God for himself. We should not keep the vineyard of another and neglect our own. We should not attempt to lead ethers unto Jesus Christ until we know Him as our own Saviour. This is not selfish, but benevolent.
III. It is submissive in its spirit. The wise and good man leaves the means and the manner of blessing to God. He leaves the time also to God. This submission is both wise and pious.
IV. It is powerful in its plea. For Thy names sake. The name represents the character of God. The honour of the Divine name is bound up with His treatment of His people. If any one trusting in God were to perish, the glory of His name would be sullied. Such a plea--
1. Implies great faith in God on the part of Him who urges it.
2. Honours God by the exalted conception of His character which it implies.
3. Prevails with God. The man who honours God by believing greatly in Him is mighty with God in prayer. (W. Jones.)
The Christians prayer
I. General remarks.
1. The petition may be considered as addressed with equal propriety to each of the Persons in the Godhead, who are the joint objects of religious worship, possessed of the same adorable perfections, and equally concerned in carrying on the work, and conveying the blessings of salvation.
2. Though the good man may and should pray for others, yet he is and ought to be principally concerned for himself. Do Thou for me; for my body, for my soul, especially the latter. Begin Thy work there in conviction and conversion, carry it on in progressive sanctification, and perfect it in eternal glory. Say unto my soul, I am thy salvation.
3. The good man desires that what God does may be for him, and not against him; that He would deal by him as a friend, and not as an enemy.
4. When we desire that God should do for us, it is proper that we should leave the way and manner entirely to Him.
II. What is implied.
1. Do that for me which I cannot do for myself. Reduce my wandering heart, direct my feeble steps, teach me both the way in which Thou walkest towards me, and the way in which I ought to walk toward Thee, the way of duty and of peace.
2. Do that for me which no one else either can or will do. They cannot restore case to a distempered body, nor comfort to a discontented mind; cannot reprieve one moment from the demands of death, nor disarm it of its terrors.
3. Do that for me which Thou knowest to be necessary, and without which I must be undone for ever.
4. Do all that for me which Thou hast appointed and promised, and whereby Thou mayest be glorified. In all our prayers it becomes us to have an eye to
(1) The Divine appointments: for if our petitions do not refer to them, and are not regulated by them, they are not likely to meet with acceptance, nor to procure a blessing.
(2) The Divine promises.
(3) The Divine glory.
III. Improvement.
1. The prayer of the psalmist will apply not only to a state of prosperity, but adversity; not only to Gods merciful dispensations, but also to those which are afflictive. Do Thou for me, in wounding as well as healing, in casting down as well as lifting up.
2. The petition is suitable for those who have most to do for God, or their fellow-creatures; such as magistrates, ministers, masters of families and others. There are also peculiar seasons to which it is especially suited; when our path is intricate, and our work difficult, either in the morning of the Sabbath, or in the near approach of death.
3. It is likewise necessary at all seasons, and for all sorts of persons. (B. Beddome, M.A.)
All of grace
Sir James Simpson, the doctor-saint, was waiting for a train at a station, and when it drew up he saw a poor lad, looking very ill, being conveyed by his mother home. He went in beside them into the carriage, and asked all about the boy. By and by he said to the mother, Your boy might be made quite well; why dont you take him to Dr. So-and-So? Because, said the mother, I havent money enough to pay the fees. Well, said the stranger, I am a doctor; and then he told his name, to the poor womans great surprise. Will you put him in my hands, and I will do what I can for him, and it shall cost you nothing? The mother thankfully consented; her boy was carefully treated, and in a few weeks time returned home quite cured. The great Physician does all His cures, bestows all His blessings, and gives all His salvation, for loves sake. And His healing is perfect. (H. O. Mackey.)
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Psa_110:1-7
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 24, 26 deal kindly with me
deal kindly with me
This is a request for Yahweh to treat him kindly. AT: "treat me kindly" (See: Idiom)
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your name's sake
"the sake of your reputation"
Because your covenant faithfulness is good
The abstract noun "faithfulness" can be translated with an adjective. AT: "Because you are good and are faithful to your covenant" (See: Abstract Nouns)
oppressed and needy
These two words have similar meanings and emphasize that he is unable to help himself. (See: Doublet)
my heart is wounded within me
Here David speaks of being in great despair as his heart being wounded. AT: "I am full of grief and despair" (See: Metaphor)
I am fading away like the shadow ... like a locust
David feels like he is going to die soon and describes this feeling by comparing himself to a fading shadow and to how the wind blows away locust. AT: "I feel like I am about to die, like an evening shadow that will soon disappear, like a locust is easily blown away by the wind" (See: Metaphor)
translationWords
lord
name
covenant faithfulness
good
save
oppress
heart
like
shadow
locust
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21, 23, 26 109:21-25 Vulnerable and miserable, the psalmist appeals to his…
109:21-25 Vulnerable and miserable, the psalmist appeals to his Lord for help. The accusations have killed his inner spirit and even his physical stamina.
109:21 The Lord’s reputation is at stake. If the wicked triumph, others could think that the Lord is also wicked and be drawn to that wickedness (1:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.