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6. But I am a worm, and not a man. David does not murmur against God as if God had dealt hardly with him; but in bewailing his condition, he says, in order the more effectually to induce God to show him mercy, that he is not accounted so much as a man. This, it is true, seems at first sight to have a tendency to discourage the mind, or rather to destroy faith; but it will appear more clearly from the sequel, that so far from this being the case, David declares how miserable his condition is, that by this means he may encourage himself in the hope of obtaining relief. He therefore argues that it could not be but that God would at length stretch forth his hand to save him; to save him, I say, who was so severely afflicted, and on the brink of despair. If God has had compassion on all who have ever been afflicted, although afflicted only in a moderate degree, how could he forsake his servant when plunged in the lowest abyss of all calamities? Whenever, therefore, we are overwhelmed under a great weight of afflictions, we ought rather to take from this an argument to encourage us to hope for deliverance, than suffer ourselves to fall into despair. If God so severely exercised his most eminent servant David, and abased him so far that he had not a place even among the most despised of men, let us not take it ill, if, after his example, we are brought low. We ought, however, principally to call to our remembrance the Son of God, in whose person we know this also was fulfilled, as Isaiah had predicted,

“He is despised and rejected of men; a man of sorrows, and acquainted with grief and we hid as it were our faces from him; he was despised, and we esteemed him not.” (Isaiah 53:3)

By these words of the prophet we are furnished with a sufficient refutation of the frivolous subtlety of those who have philosophised upon the word worm, as if David here pointed out some singular mystery in the generation of Christ; whereas his meaning simply is, that he had been abased beneath all men, and, as it were, cut off from the number of living beings. The fact that the Son of God suffered himself to be reduced to such ignominy, yea, descended even to hell, is so far from obscuring, in any respect, his celestial glory, that it is rather a bright mirror from which is reflected his unparalleled grace towards us.

7. All those who see me mock at me, etc., ⁵⁰⁵⁵⁰⁵     Bishop Horsley reads these words, “All who see me insult [me] with gestures of derision:” and says, “I can no otherwise render the verb לעג, than by this periphrasis. Bishop Mant translates the whole verse thus,
   “All who to slaughter see me led,
Deride my state distrest;
They curl the lip, they shake the head,
They point the taunting jest:”
   And observes, “The distinctness and colouring of the prophetic picture here are as striking to the imagination, as the subject is painful to the heart.” This is an explanation of the preceding sentence. He had said that he was an object of scorn to the lowest of men, and, as it were, to the refuse of the people. He now informs us of the ignominy with which he had been treated, — that not content with opprobrious language, they also showed their insolence by their very gesture, both by shooting out their lips, ⁵⁰⁶⁵⁰⁶     “To protrude the lower lip is, in the East, considered a very strong indication of contempt. Its employment is chiefly confined to the lower orders.” — Illustrated Commentary upon the Bible. and by shaking their heads. As the words which we render they thrust out the lip, is, in the Hebrew, they open with the lip, ⁵⁰⁷⁵⁰⁷     בשפה, besaphah, with the lip. some explain them as meaning to rail. But this view does not appear to me to be appropriate; for the letter ב, beth, which signifies with, is here superfluous, as it often is in the Hebrew. I have therefore preferred rendering the original words, they thrust out the lip; which is the gesture of those who mock openly and injuriously. The reproachful language which follows was much more grievous when they alleged against him that God, who he openly avowed was his father, was turned away from him. We know that David, when he saw himself unjustly condemned of the world, was accustomed to support and console himself with the assurance, that since he had the approving testimony of a good conscience, he had God in heaven for his guardian, who was able to execute vengeance upon his revilers. ⁵⁰⁸⁵⁰⁸     “Qu’il avoit Dieu au ciel pour garent qui s’avoir bien faire la vengence de ses mesdisans.” — Fr. But now, all who saw him reproached him, that with vain arrogance he had groundlessly boasted of the succor he would receive from God. Where is that God, say they, on whom he leaned? Where is that love to which he trusted? Satan has not a more deadly dart for wounding the souls of men than when he endeavors to dislodge hope from our minds, by turning the promises of God into ridicule. David’s enemies, however, do not simply say that his prayers were in vain, and that the love of God of which he boasted was fallacious; but they indirectly charge him with being a hypocrite, in that he falsely pretended to be one of the children of God, from whom he was altogether estranged.