14. Yet have I trusted in thee, O Jehovah! The rendering properly is, And I have trusted in thee; but the Hebrew copulative particle ו, vau, and, is used here instead of the adversative particle yet, or nevertheless. David, setting the steadfastness of his faith in opposition to the assaults of the temptations of which he has made mention, denies that he had ever fainted, but rather maintains, on the contrary, that he stood firm in his hope of deliverance from God. Nor does this imply that he boasted of being so magnanimous and courageous that he could not be overthrown through the infirmity of the flesh. However contrary to one another they appear, yet these things are often joined together, as they ought to be, in the same person, namely, that while he pines away with grief, and is deprived of all strength, he is nevertheless supported by so strong a hope that he ceases not to call upon God. David, therefore, was not so overwhelmed in deep sorrow, and other direful sufferings, as that the hidden light of faith could not shine inwardly in his heart; nor did he groan so much under the weighty load of his temptations, as to be prevented from arousing himself to call upon God. He struggled through many obstacles to be able to make the confession which he here makes. He next defines the manner of his faith, namely, that he reflected with himself thus that God would never fail him nor forsake him. Let us mark his manner of speech: I have said, Thou art my God In these words he intimates that he was so entirely persuaded of this truth, that God was his God, that he would not admit even a suggestion to the contrary. And until this persuasion prevails so as to take possession of our minds, we shall always waver in uncertainty. It is, however, to be observed, that this declaration is not only inward and secret - made rather in the heart than with the tongue - but that it is directed to God himself, as to him who is the alone witness of it. Nothing is more difficult, when we see our faith derided by the whole world, than to direct our speech to God only, and to rest satisfied with this testimony which our conscience gives us, that he is our God. And certainly it is an undoubted proof of genuine faith, when, however fierce the waves are which beat against us, and however sore the assaults by which we are shaken, we hold fast this as a fixed principle, that we are constantly under the protection of God, and can say to him freely, Thou art our God.

15. My times are in thy hand. That he might the more cheerfully commit the preservation of his person to God, he assures us, that, trusting to his divine guardianship, he did not trouble himself about those casual and unforeseen events which men commonly dread. The import of his language is, Lord, it is thy prerogative, and thou alone hast the power, to dispose of both my life and my death. Nor does he use the plural number, in my opinion, without reason; but rather to mark the variety of casualties by which the life of man is usually harassed. It is a cold exposition to restrict the phrase, my times, to the time which he had to live, as if David meant no more than that his time or his days on earth were in God’s hand. On the contrary, I am of opinion that, while he mused on the various revolutions and manifold dangers which continually hang over us, and the manifold unlooked-for events which from time to time happen, he nevertheless confidently reposed upon the providence of God, which he believed to be, according to the common saying, the arbiter both of good and of evil fortune. In the first clause we see that he not only denominates God the governor of the world in general, but also affirms that his life is in his hand; and not only so, but that to whatever agitations it might be subjected, and whatever trials and vicissitudes might befall him, he was safe under his protection. On this he founds his prayer, that God would preserve and deliver him from the hand of his enemies.

16. Make thy face to shine upon thy servant. We have said formerly, and we shall see in many instances hereafter, that this form of speech is taken from the common apprehension of men, who think that God regards them not, unless he really show his care of them by its effects. According to the judgment of sense, afflictions hide his countenance, just as clouds obscure the brightness of the sun. David therefore supplicates that God, by affording him immediate assistance, would make it evident to him that he enjoyed his grace and favor, which it is not very easy to discern amidst the darkness of afflictions. Now, God is said to lift the light of his countenance upon us in two ways; either when he opens his eyes to take care of our affairs, or when he shows to us his favor. These two things are indeed inseparable, or rather, the one depends upon the other. But by the first mode of speech, we, according to our carnal conceptions, attribute to God a mutability which, properly speaking, does not belong to him: whereas the second form of speech indicates, that our own eyes, rather than the eyes of God, are shut or heavy when he seems to have no regard to our afflictions. By the word preserve David explains what he meant by the former expression; but as there was at that time no way of safety apparent to him, he encourages himself to hope for it by setting before him the goodness of God.

17. O Jehovah! let me not be ashamed. In these words, the Psalmist continues his prayer, and to strengthen his hopes, he contrasts himself with his enemies; for it would have been more than absurd to permit those who by their wickedness so openly provoked the wrath of God to escape with impunity, and that one who was innocent and relied upon God should be disappointed and made a laughing-stock. Here, accordingly, we perceive what the Psalmist’s comparison implies. Moreover, instead of speaking of his hope or trust, he now speaks of his calling upon God, saying, I have called on thee; and he does this with good reason, for he who relies on the providence of God must flee to him with prayers and strong cries. To be silent in the grave, implies that death, when it befalls the ungodly, restrains and prevents them from doing farther injury. This silence is opposed both to their deceitful and treacherous devices, and to their outrageous insolence. In the very next verse, therefore, he adds, Let lying lips be put to silence, which, in my opinion, includes both their craftiness, and the false pretences and calumnies by which they endeavor to accomplish their designs, and also the vain boasting in which they indulge themselves. For he tells us that they speak with harshness and severity against the righteous, in pride and scorn; because it was their froward conceit, which almost always begets contempt, that made David’s enemies so bold in lying. Whoever proudly arrogates to himself more than is his due, will almost necessarily treat others with contempt.