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10 Take away thy stroke from me. David here confirms the prayer which he had already presented, namely, that having obtained pardon from God, he might, at the same time, be gently dealt with by him. This prayer, however, does not disturb the silence of which he had just made mention; for our desires and prayers, if they are framed according to the rule of God’s word, are not inconsiderate and noisy so as to provoke the divine displeasure against us, but proceed from the calm stillness which faith and patience produce in our hearts. It is indeed true, that when any one prays earnestly to God, he cannot fail to mix up with it his own feelings, pour forth his complaints, and manifest an extreme ardor. But we see that David, who formerly bewailed his miseries in loud lamentations, now sets himself calmly to consider and weigh what he merited, and prays for pardon. His meaning is, that God would mitigate the punishment which he had inflicted upon him. The reason immediately follows; for I have fainted by the blow of thy hand. In thus speaking, David does not allege this as an excuse to extenuate his fault, but desires that he may be borne with in his infirmity. As he says with respect to himself individually, that he is consumed, because he feels that the hand of God is against him, so he immediately states in the 11th verse the same truth in general terms, telling us, that if God should begin to deal with us according to the strict demands of the law, the consequence would be, that all would perish, and be utterly overwhelmed under his wrath. He plainly shows, first, that he is speaking not of any one man, or even of men generally, for he makes use of a Hebrew word, which denotes a man renowned for his valor, courage, or excellence; ⁷⁴⁷⁴     “Car il use d’un mot par lequel les Hebrieux signifient un homme vertueux, courageux, ou excellent.” — Fr. The Hebrew word is איש, ish See volume 1, p. 40, note. and then, secondly, he says, that if God should set himself to chastise such persons, every thing which they esteem precious in themselves would consume away or be dissolved. The sum is, that among men there is no one endued with such power and glory whom the wrath of God, if it burn fiercely against him, will not forthwith bring to nothing. But it will be necessary to examine the words more minutely. David does not simply describe the dreadful character of God’s wrath; but at the same time he declares and sets forth his righteousness in all the punishments which he inflicts upon men. The judgments of God sometimes strike fear and dread into the hearts even of heathen men, but their blindness fills them with such rage, that they still continue to fight against God. By the term rebukes, David means severe punishments, such as are the tokens of strict justice and signs of divine wrath. We know that God often exercises the rod of his chastisement upon true believers, but he does it in such a manner as that in punishing them he at the same time gives them a taste of his mercy and his love, and not only tempers the chastisements with which he visits them, but also mingles them with comfort, which serves to render them much more tolerable. David, then, is not speaking in this place of fatherly chastisement, but of the punishment which God inflicts upon the reprobate, when, like an inexorable judge in the exercise of his office, he executes against them the judgment which they have merited. He tells us that when God makes this rigour to be felt, there is no man who does not forthwith consume or pine away. At first view the comparison of God to a moth may seem absurd; for what relation is there, it may be said, between a small moth-worm and the infinite majesty of God? I answer, That David has with much propriety made use of this simile, that we may know that although God does not openly thunder from heaven against the reprobate, yet his secret curse ceases not to consume them away, just as the moth, though unperceived, wastes by its secret gnawing a piece of cloth or wood. ⁷⁵⁷⁵     The meaning according to our English version seems to be, that the beauty of man is consumed as the moth is consumed. “But,” says Walford, “this gives no correct or suitable sense. The design is to state, not that the moth is consumed, but that it is a consumer or spoiler of garments.” He reads,
   “With rebukes thou chastisest man for iniquity,
Then thou destroyest his goodliness as a moth
destroyeth a garment.”
   This is precisely Calvin’s interpretation. The moth is called in Hebrew עש, ash, from its corroding and destroying the texture of cloth, etc. See Parkhurst’s Lexicon on the word עש. The metaphor here employed is of frequent occurrence in Scripture. For example, in Hosea 5:12, God says, “I will be to Ephraim as a moth,” that is, I will consume them; and in Isaiah 50:9, it is said, “The moth shall eat them as a garment.” At the same time, he alludes to the excellency ⁷⁶⁷⁶     The original word, which Calvin renders “excellency,” is translated by Hammond “precious things;” by which he understands wealth, greatness, health, beauty, strength, and, in short, whatever is most precious to us. of man, which he says is destroyed as it were by corruption, when God is offended, even as the moth destroys the most precious cloths by wasting them. The Scriptures often very appropriately employ various similitudes in this Way, and are wont to apply them sometimes in one view and sometimes in another. When Hezekiah (Isaiah 38:13) compares God to a lion, he does so in reference to the feelings of his own mind, because he was so prostrated and overwhelmed with fear and terror. But in this place David teaches us, that although the world may not perceive the dreadful vengeance of God, yet it consumes the reprobate by secretly gnawing them. This sentence, that every man is vanity, is again very properly repeated; for until we are overcome by the power of God, and as it were humbled in the dust, we never search into our own hearts, that the knowledge of our own vanity may divest us of all presumption. Whence is it that men are so foolishly satisfied with themselves, yea, and even applaud themselves, unless it be that, so long as God bears with them, they are wilfully blind to their own infirmities? The only remedy, then, by which men are cured of pride is when, alarmed with a sense of God’s wrath, they begin not only to be dissatisfied with themselves, but also to humble themselves even to the dust.

12 Hear my prayer, O Jehovah! David gradually increases his vehemence in prayer. He speaks first of prayer; in the second place, of crying; and in the third place, of tears This gradation is not a mere figure of rhetoric, which serves only to adorn the style, or to express the same thing in different language. This shows that David bewailed his condition sincerely, and from the bottom of his heart; and in this he has given us, by his own example, a rule for prayer. When he calls himself a stranger and a sojourner, he again shows how miserable his condition was; and he adds expressly, before God, not only because men are absent from God so long as they dwell in this world, but in the same sense in which he formerly said, My days are before thee as nothing; that is to say, God, without standing in need of any one to inform him, knows well enough that men have only a short journey to perform in this world, the end of which is soon reached, or that they remain only a short time in it, as those who are lodged in a house for pay. ⁷⁸⁷⁸     “Comme des gens qui sont logez en une maison par emprunt.” — Fr. The purport of the Psalmist’s discourse is, that God sees from heaven how miserable our condition would be, if he did not sustain us by his mercy.

13 Let me alone, that I may recover strength. Literally, it is, cease from me, and therefore some explain it, Let there be a wall raised betwixt us, that thy hand may not reach me. Others read, as a supplement, the word eyes; but as to the sense, it matters little which of the expositions be adopted, for the meaning is the same, That David entreats God to grant him a little relaxation from his trouble, that he might recover strength, or, at least, enjoy a short respite, before he depart from this world. This concluding verse of the psalm relates to the disquietude and sinful emotions which he had experienced according to the flesh; for he seems in the way of complaining of God, to ask that at least time might be granted him to die, as men are wont to speak who are grievously harassed by their affliction. I admit, that he speaks in a becoming manner, in acknowledging that there is no hope of his being restored to health, until God cease to manifest his displeasure; but he errs in this, that he asks a respite, just that he may have time to die. We might, indeed, regard the prayer as allowable, by understanding it in this sense: Lord, as it will not be possible for me to endure thy stroke any longer, but I must, indeed, miserably perish, if thou continuest to afflict me severely, at least grant me relief for a little season, that in calmness and peace I may commit my soul into thy hands. But we may easily infer, from the language which he employs, that his mind was so affected with the bitterness of his grief that he could not present a prayer pure and well seasoned with the sweetness of faith; for he says, before I depart, and be no more: a form of speech which indicates the feeling almost of despair. Not that David could regard death as the entire annihilation of man, or that, renouncing all hope of his salvation, he resigned himself to destruction; but he employs this language, because he had previously been so much depressed by reason of grief, that he could not lift up his heart with so much cheerfulness as it behoved him. This is a mode of expression which is to be found more than once in the complaints of Job. It is obvious, therefore, that, although David endeavored carefully to restrain the desires of the flesh, yet these occasioned him so much disquietude and trouble, that they forced him to exceed the proper limits in his grief.