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9. Cast me not off in the time of my old age. David having just now declared that God had been the protector of his life at his birth, and afterwards his foster-father in his childhood, and the guardian of his welfare during the whole course of his past existence; being now worn out with age, casts himself anew into the fatherly bosom of God. In proportion as our strength fails us — and then necessity itself impels us to seek God — in the same proportion should our hope in the willingness and readiness of God to succor us become strong. David’s prayer, in short, amounts to this: “Do thou, O Lord, who hast sustained me vigorous and strong in the flower of my youth, not forsake me now, when I am decayed and almost withered, but the more I stand in need of thy help, let the decrepitude and infirmities of age move thee to compassionate me the more.” From this verse expositors, not without good reason, conclude that the conspiracy of Absalom is the subject treated of in this psalm. And certainly it was a horrible and tragical spectacle, which tended to lead, not only the common people, but also those who excelled in authority, to turn away their eyes from him, as they would from a detestable monster, when the son, having driven his father from the kingdom, pursued him even through the very deserts to put him to death.

10. For my enemies have said of me, etc. He pleads, as an argument with God to show him mercy, the additional circumstance, that the wicked took greater license in cruelly persecuting him, from the belief which they entertained that he was rejected and abandoned of God. The basest of men, as we all know, become more bold and audacious, when, in tormenting the innocent, they imagine that this is a matter in which they have not to deal with God at all. Not only are they encouraged by the hope of escaping unpunished; but they also boast that all comes to pass according to their wishes, when no obstacle presents itself to restrain their wicked desires. What happened to David at that time is almost the ordinary experience of the children of God; namely, that the wicked, when once they come to believe that it is by the will of God that his people are exposed to them for a prey, give themselves uncontrolled license in doing them mischief. Measuring the favor of God only by what is the present condition of men, they conceive that all whom he suffers to be afflicted are despised, forsaken, and cast off by him. Such being their persuasion, they encourage and stimulate one another to practice every thing harassing and injurious against them, as persons who have none to undertake and avenge their cause. But this wanton and insulting ¹⁰⁹¹⁰⁹     “Atqui proterva haec eorum insultatio.” — Lat. “Mais cest enrage desdain et outrage.” — Fr. procedure on their part ought to encourage our hearts, since the glory of God requires that the promises which he has so frequently made of succouring the poor and afflicted should be actually performed. The ungodly may flatter themselves with the hope of obtaining pardon from him; but this foolish imagination does not by any means lessen the criminality of their conduct. On the contrary, they do a double injury to God, by taking away from him that which especially belongs to him.

12. O God! be not far from me. It is scarcely possible to express how severe and hard a temptation it was to David, when he knew that the wicked entertained the persuasion that he was rejected of God. They did not without consideration circulate this report; but after having seemed wisely to weigh all circumstances, they gave their judgment on the point as of a thing which was placed beyond all dispute. It was therefore an evidence of heroic fortitude on the part of David, ¹¹⁰¹¹⁰     “Parquoy c’a este une vertu a David plus qu’humaine.” — Fr. “It was therefore fortitude more than human for David.” thus to rise superior to their perverse judgments, and, in the face of them all, to assure himself that God would be gracious to him, and to betake himself familiarly to him. Nor is it to be doubted that, in calling God his God, he makes use of this as a means of defending himself from this hard and grievous assault.

While invoking the aid of God, he at the same time prays (verse 13) that his enemies may be filled with shame until they be consumed. These words, however, may not improperly be read in the future tense; for it is frequently the practice of David, after having ended his prayer, to rise up against his enemies, and, as it were, to triumph over them. But I have followed that which seems more agreeable to the scope of the passage. Having had occasion elsewhere to explain this imprecation, it is unnecessary for me to repeat, in this place, what I have previously said.

14. But I will hope continually. David again, as having obtained the victory, prepares himself for thanksgiving. There is, however, no doubt, that during the time when the wicked derided his simplicity, he struggled manfully amidst his distresses, as may be gathered from the word hope. Although, to outward appearance, there was no prospect of deliverance from his troubles, and although the wicked ceased not proudly to pour contempt upon his trust in God, he nevertheless determined to persevere in the exercise of hope; even as it is a genuine proof of faith, to look exclusively to the Divine promise, in order to be guided by its light alone amidst the thickest darkness of afflictions. The strength, then, of the hope of which David speaks, is to be estimated by the conflicts which he at that time sustained. In saying, I will add to all thy praises, he shows the confidence with which he anticipated a desirable escape from his troubles. It is as if he had said — Lord, I have been long accustomed to receive benefits from thee, and this fresh accession to them, I doubt not, will furnish me with new matter for celebrating thy grace.

15. My mouth shall recount thy righteousness Here he expresses more clearly what sacrifice of praise he resolved to present to God, promising to proclaim continually his righteousness and salvation. I have often before had occasion to observe, that the righteousness of God does not mean that property of his nature by which he renders to every man his own, but the faithfulness which he observes towards his own people, when he cherishes, defends, and delivers them. Hence the inestimable consolation which arises from learning that our salvation is so inseparably linked with the righteousness of God, as to have the same stability with this Divine attribute. The salvation of God, it is very evident, is taken in this place actively. The Psalmist connects this salvation with righteousness, as the effect with the cause; for his confident persuasion of obtaining salvation proceeded solely from reflecting that God is righteous, and that he cannot deny himself. As he had been saved so often, and in so many different ways, and so wonderfully, he engages to apply himself continually to the celebration of the grace of God. The particle כי, ki, which we have translated for, is by some rendered adversatively although, and explained in this way: Although the salvation of God is to me incomprehensible, and transcends my capacity, yet I will recount it. But the proper signification of the word is more suitable in this place, there being nothing which ought to be more effectual in kindling and exciting our hearts to sing the praises of God, than the innumerable benefits which he has bestowed upon us. Although our hearts may not be affected from having experienced only one or two of the Divine benefits; although they may remain cold and unmoved by a small number of them, yet our ingratitude is inexcusable, if we are not awakened from our torpor and indifference when an innumerable multitude of them are lavished upon us. Let us learn then not to taste of the goodness of God slightly, and, as it were, with loathing, but to apply all our faculties to it in all its amplitude, that it may ravish us with admiration. It is surprising that the authors of the Greek version ever thought of translating this clause, I have not known learning, ¹¹²¹¹²     The present reading of the Septuagint is, Οὐκ ἔγνων πραγματείας, “I know not the affairs of men;” but Nobilius, in his Notes on the Septuagint, observes, that in some Greek copies it is, γραμματείας, “learning,” of which reading Augustine makes mention; and as the Vulgate reads, “literaturam,” “learning,” this makes it more probable that the ancient reading of the LXX. was not πραγματείας, but γραμματειάς. Horsley has followed the LXX. He considers this clause as the commencement of a new sentence, and connects it with the 16th verse thus: —
   “Although I am no proficient in learning;
I will enter upon [the subject of] the Lord Jehovah’s great might;
I will commemorate thy righteousness.”
   In a foot-note he refers to John 7:15, “How knoweth this man letters, having never learned?” and to Matthew 13:54, 56; and in an additional note he says, “It is strange that Houbigant should treat an interpretation with contempt, which is supported by the versions of the LXX., Jerome, and the Vulgate; which the Hebrew words will naturally bear, and which gives great spirit to the sentiment.” Street reads: —
   “Though I am ignorant of books,
I will proceed with strength,” etc.;
   and observes, that “The word מספר signifies number, but ספר, signifies an epistle, a book.” an error unworthy of being noticed, were it not that some fanatics in former times, to flatter themselves in their ignorance, boasted that, after the example of David, all learning and liberal sciences should be despised; even as, in the present day, the Anabaptists have no other pretext for boasting of being spiritual persons, but that they are grossly ignorant ¹¹³¹¹³     “Expertes.” — Lat. “Gros asniers. — Fr. of all science.