How long shall my enemy be exalted over me?

“Just as when God defends us and stands by us, everything damaging is removed from us, so when he keeps his distance and forgets us, our soul is cut in two, our heart plunged in sorrow, those who do harm fall on us and life becomes craggy and precipitous. Now, this is allowed to happen for our advantage, so that through the whole of it those more indifferent people may be goaded into becoming more zealous and return to the condition from which they fell. "Your falling away will instruct you, after all," Scripture says, "and your wickedness censure you." And so even abandonment by God is a form of providence. You see, when the one who exercises providence and care is slighted, he ignores and abandons us to some extent so that at that point indifference may be expelled and the negligent may turn more zealous.”

“In the preceding Psalm the Psalmist set forth the wiles of his adversaries; here, against them, he seeks a remedy from God. As for the title, "Unto the end, a Psalm of David," this has been explained above. Now this Psalm is divided into three parts. In the first, a complaint is set forth; in the second, a petition, at the words "Look and hear me"; in the third, the hearing granted, at the words "But I have trusted in thy mercy." The complaint contains three things. He marvels at the divine dissembling, he confesses his own deficiency, he complains of the power of his adversaries; the second, at the word "how long" [quamdiu]; the third, at the word "how long shall my enemy be exalted." He who dissembles the injuries done to someone does so either because he does not remember him, or because he does not wish to apply a remedy; and therefore he says: Lord, I am burdened by adversaries, and you do not apply a remedy? "How long wilt thou forget me, unto the end" — that is, it seems that in the end you wish to avoid me. Isaiah 49: "Sion said: The Lord hath forsaken me, and the Lord hath forgotten me." Habakkuk 1: "Why lookest thou not upon them that do unjust things, and holdest thy peace when the wicked devoureth those more just than himself?" "How long dost thou turn away thy face from me?" One turns away his face when he does not apply a remedy. Psalm 43: "Why turnest thou thy face away, forgettest our want and our trouble?" This according to the history of David, who was persecuted a long time by Saul. Allegorically it is said of the fathers of the Old Testament, who continually awaited Christ, and God, as though forgetful of them, delayed to apply the remedy; and they say, "How long, O Lord," and so on. "How long dost thou turn away thy face from me" — that is, the presence of your Son from us. Or, that it may be the complaint of the just of our own time concerning the delay of the second coming: "How long, O Lord, wilt thou forget me?" Will this be "unto the end," that is, until the day of judgment, or until death? And "how long dost thou turn away thy face from me," that is, the face of your glory, that I may see you face to face. Exodus 33: "Show me thy face." Psalm 79: "Show thy face, and we shall be saved." Yet many causes can also be assigned why the ancient fathers so greatly desired the coming of Christ in the flesh. The first is on account of the exaltation of human nature, in whose person it is said in Lamentations 1: "See, O Lord, that I am become vile"; but it was exalted through the Incarnation. Psalm 72: "With glory thou hast received me" — that is, I have been made glorious, just as a woman of low birth is raised up if she marries a noble man. Hence it is that every sin after the coming of the Savior is graver than it was before. Just as if a noblewoman or nobleman were to commit some disgraceful act, it is more shameful than if a peasant were to commit it. The second cause is that the captives might be freed from the prison of Hell, or Limbo: Job 17: "My bones shall descend into the deepest hell; will there at least be rest for me there, do you suppose?" As if to say: no; but through Christ we have been freed from it: Zechariah 9: "Thou also, by the blood of thy testament, hast brought forth the prisoner out of the pit, wherein there was no water." Third, on account of the casting down of the Devil: Psalm 88: "Thou hast humbled the proud one as one that is slain," that is, you diminished his power. Fourth, because through the coming of Christ God was made at peace with us; Ephesians 2: "The cornerstone, who made both one." Fifth, on account of the delight which they hoped to have with Christ, in seeing, hearing, and conversing with him: Matthew 13: "Blessed are the eyes that see the things which you see," and so on. The moderns, however, desire the second coming. First, because then we shall be exalted: Wisdom 3: "The saints shall judge nations, and rule over people." And again in the same, chapter 5: "They are numbered among the children of God." Second, because we shall be freed from all punishment: Isaiah 25: "The Lord will take away every tear from every face," that is, the cause of weeping, or punishment. Third, because we shall be freed from all sin: Isaiah 25: "The Lord will take away the reproach of his people from off the whole earth." Fourth, because then we shall be snatched away from the power of the Devil: Isaiah 11: "They shall not hurt nor kill in all my holy [place]." Fifth, because we shall be freed from the servitude of the body: Psalm 141: "Bring my soul out of prison": Romans 8: "The creature itself shall be delivered from the servitude of corruption." Sixth, because we shall see God face to face: 1 John 3: "We know that when he shall appear, we shall be like to him, because we shall see him as he is": Jeremiah 21: "All shall know me, from the least to the greatest." Or it can be the complaint of any just man weighed down by adversity, or by the corruption of sin and concupiscence. Here he confesses his own deficiency; and concerning this he does two things. First, he sets forth the anxiety of his heart. Second, the sorrow that follows; at the words, "sorrow in my heart daily." As to the first, the Philosopher says in the Rhetoric: "Fear makes men take counsel." The same is found in Isaiah 16: "Take counsel, gather a council." Thus a man, at times in adversity and temptation, takes counsel as to how he may resist; and therefore he says, "How long shall I take counsel in my soul" — that is, how long must I keep having new counsels to resist my enemies? Thus the fathers of the Old Testament had various counsels for prefiguring Christ. But when a man, in taking counsel, adopts one course, and yet fails in carrying it out, sorrow then follows; and therefore it is said: "How long, O Lord, shall I take counsel in my heart" — that is, daily, while I continually fail: Jeremiah 8: "My sorrow is above sorrow, my heart mourneth within me." Here he complains of the prosperity of the enemy, who shall be exalted — namely, of Saul over David, and of the enemy who leads one into consent to sin, and of the flesh, since they have their own concupiscences: Habakkuk 1: "Because of this the judgment does not come to an end, because the wicked prevaileth against the just." In the second part of this Psalm, prayer or petition is set forth. And first is set forth the petition corresponding to the divine dissembling. Second, to his own deficiency, at the words, "Enlighten my eyes," and so on. Third, to the prosperity of his enemies, at the words, "lest at any time he say," and so on. First, he speaks of the divine dissembling, of forgetting and turning away; as if to say, "Look upon me" — that is, turn back, you who turn away as though forgetful. "Now hear me"; Isaiah 64: "Look down, we are all thy people." Second, is set forth the petition corresponding to his own deficiency: one arising from his many counsels, and another from his sorrows. And therefore, because I have no counsels of my own, "enlighten my eyes, lest I ever sleep in death" — that is, teach me. Likewise Luke 1: "To enlighten those who are in darkness, etc.," and so on. This applies literally to David fleeing from the face of Saul, who had frequently to be on his guard, lest he should at some point fall into his hands and be slain. Likewise, as long as a man is watchful in resisting sin, he does not fall into death; but when he sleeps, he is slain. Thus in 2 Kings: when Ishbosheth was sleeping, and the maidservant was cleaning wheat, he was slain: Ephesians 5: "Rise, thou that sleepest." The petition against the adversary: "lest at any time my enemy say." And he sets forth two things. First, the petition. Second, its reason, at the words, "they that trouble me." "Enlighten me, lest at any time my enemy say," rejoicing: "I have prevailed against him." And the Devil rejoices when he tempts and draws one into sin. Likewise, "arise, O Lord, let not man prevail"; and of this sort is the reason for their rejoicing, that they will exult if I am moved, if I should abandon the state of righteousness and slip into sin: Ecclesiasticus 18: "Go not after thy lusts, but turn away from thy own will." "If thou give to thy soul her desires, she will make thee a joy to thy enemies": Daniel 9: "For thy own sake, O God, incline thy ear and hear; open thy eyes and see our desolation, and the city upon which thy name is invoked." Here the granting of the hearing of his prayer is signified; and concerning this he does three things. First, he sets forth his hope of being heard. Second, the joy at the hearing having been granted, at the words, "and my heart hath rejoiced." Third, he gives thanks, at the words, "I will sing." He says, then, "I have hoped in thy mercy" — not in the world: Lamentations 3: "The mercies of the Lord are many, for we are not consumed": not in my own power, because it is nothing against the Devil: Job 41: "There is no power upon earth that can be compared to him." And here he sets forth three things by which man is aided against the Devil: namely, by spiritual gladness, by devout prayer, and by good work. On account of the first he says, "my heart hath rejoiced in thy salvation" — not in temporal things or vanities, as sinners do, of whom Job 21 says: "They rejoice at the sound of the organ, and spend their days in wealth, and in a moment they go down to hell." Hosea 9: "Rejoice not, O Israel, exult not as other peoples" — but "in thy salvation," that is, in Christ, who came for this, that he might save us: Matthew 1: "For he shall save," and so on. And this gladness arms a man against the Devil: Proverbs 17: "A joyful mind maketh age flourishing; a sorrowful spirit drieth up the bones." The second is prayer, or the praise of God: hence he adds, "I will sing to the Lord" — that is, I will praise him: Psalm 21: "You that fear the Lord, praise him." For the praise of God avails much for overcoming the Devil: Matthew 17: "This kind of demon is not cast out but by prayer and fasting": Habakkuk 3: "But I will rejoice in the Lord, and I will joy in God my Jesus." And this on account of the benefits granted: and therefore it follows. "Who giveth good things to me" — that is, who bestows good things. James 1: "Every best gift," and so on. And he says "good things," because there are certain temporal goods which the Lord bestows: Matthew 15: "He delivered to them his goods, and to one he gave five talents," and so on. Likewise, spiritual goods, which are the goods of grace and the virtues: 1 Corinthians 12: "There are diversities of graces," and so on. "All these things one and the same Spirit worketh, dividing to every one according as he will"; Job 2: "If we have received good things at the hand of the Lord," and so on. Likewise the goods of glory: Psalm 26: "I believe to see the good things of the Lord in the land of the living." All these good things the Lord bestows; and therefore he is deservedly to be praised: Ecclesiasticus, last chapter: "To him that giveth me wisdom, I will give glory." The third is a good work, concerning which he adds, "I will sing" — that is, I will work. To sing psalms [psallere] is to touch the psaltery with the hand. Jerome: "Always do something good, that the Devil may find you occupied"; Matthew 12: "When the unclean spirit is gone out of a man," etc., down to "entering in, they dwell there," and so on. "And it comes to pass," and so on. "The name of the Lord" — that is, unto the praise of the name of the Lord most high: Luke 1: "Glory to God in the highest": Matthew 5: "So let your light shine before men, that they may see," and so on.”

“Consider and hear me, O Lord my God,.... The psalmist amidst all his distresses rightly applies to God by prayer, claims his interest in him as his covenant God, which still continued notwithstanding all his darkness, desertions, and afflictions; and entreats him to "consider" his affliction and trouble, and deliver him out of it; to consider his enemies, how many and mighty they were; and his own weakness his frame, that he was but dust, and unable to stand against them: or to "look" (u) upon his affliction, and upon him under it, with an eye of pity and compassion; to have respect to him and to his prayers, and to turn unto him, and lift up the light of his countenance upon him: and so this petition is opposed to the complaint in Psa 13:1; and he further requests that he would "hear" him; that is, so as to answer him, and that immediately, and thereby show that he had not forgotten him, but was mindful of him, of his love to him, and covenant with him; lighten mine eyes: meaning either the eyes of his body, which might be dim and dull through a failure of the animal spirits, by reason of inward grief, outward afflictions, or for want of bodily food; which when obtained refreshes nature, cheers the animal spirits, enlightens or gives a briskness to the eyes; see Sa1 14:27; or else the eyes of his understanding, Eph 1:18; that he might behold wondrous things in the law of God, know the things which were freely given to him of God, see more clearly his interest in him, and in the covenant of his grace, and have his soul refreshed and comforted with the light of God's countenance; and he be better able to discern his enemies, and guard against them; and be directed to take the best method to be delivered and secured from them. The people of God are sometimes in the dark, and see no light; especially when benighted, and in sleepy frames; and it is God's work to enlighten and quicken them; lest I sleep the sleep of death; a natural death (w), which is comparable to sleep, and often expressed by it; and which sense agrees with lightening the eyes of his body, as before explained; or rather the sense is, lift up the light of thy countenance, revive thy work in the midst of the years; let me see thy goodness in the land of the living, that I may not faint and sink and die away. Or it may be an eternal death is designed; for though true believers shall never die this death, yet they may be in such circumstances, as through unbelief to fear they shall. The Targum paraphrases the word thus; "enlighten mine eyes in thy law, lest I sin, and sleep with those who are guilty of death.'' (u) "intuere", Junius & Tremellius, Piscator; "aspice", Pagninus, Montanus, Cocceius. (w) , Homer. Iliad. 11. v. 241. "ferreus somnus", Virgil. Aeneid. 10. v. 745, & 12. v. 309.”

“(Heb.: 13:4-5) In contrast to God's seeming to have forgotten him and to wish neither to see nor know anything of his need, he prays: הבּיטה (cf. Isa 63:15). In contrast to his being in perplexity what course to take and unable to help himself, he prays: ענני, answer me, who cry for help, viz., by the fulfilment of my prayer as a real, actual answer. In contrast to the triumphing of his foe: האירה עיני, in order that the triumph of his enemy may not be made complete by his dying. To lighten the eyes that are dimmed with sorrow and ready to break, is equivalent to, to impart new life (Ezr 9:8), which is reflected in the fresh clear brightness of the eye (Sa1 14:27, Sa1 14:29). The lightening light, to which האיר points, is the light of love beaming from the divine countenance, Psa 31:17. Light, love, and life are closely allied notions in the Scriptures. He, upon whom God looks down in love, continues in life, new powers of life are imparted to him, it is not his lot to sleep the death, i.e., the sleep of death, Jer 51:39, Jer 51:57, cf. Psa 76:6. המּות is the accusative of effect or sequence: to sleep so that the sleep becomes death (lxx εἰς θάνατον), Ew. 281, e. Such is the light of life for which he prays, in order that his foe may not be able at last to say יכלתּיו (with accusative object, as in Jer 38:5) = יכלתּי לו, Psa 129:2, Gen 32:26, I am able for him, a match for him, I am superior to him, have gained the mastery over him. כּי, on account of the future which follows, had better be taken as temporal (quum) than as expressing the reason (quod), cf. בּמוט רגלי, Psa 38:17.”