Lest at any time my enemy say: I have prevailed against him. They that trouble me will rejoice when I am moved:

“"Lest at any time mine enemy say, I have prevailed against him" [Psalm 13:4]. The devil's mockery is to be feared. "They that trouble me will exult, if I be moved;" the devil and his angels; who exulted not over that righteous man, Job, when they troubled him; because he was not moved, that is, did not draw back from the steadfastness of his faith. [Job 2:3]”

“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.”

“But I have trusted in thy mercy,.... The faith, hope, and comfort of the psalmist grew and increased by prayer; from complaining he goes to praying, from praying to believing; he trusted not in himself, not in his own heart, nor in his own righteousness and merits, but in the mercy of God; and not in the bare absolute mercy of God, but in the grace and goodness of God, as the word (x) here used signifies, as it is displayed in the plenteous redemption which is by Christ; which is a sufficient ground of faith and hope; see Psa 130:7; my heart shall rejoice in thy salvation; which God is the contriver, author, and giver of, and in which the glory of his perfections is so greatly displayed: and a true believer rejoices more on account that God is glorified by it than because of his own interest in it; and this joy is an inward one, it is joy in the heart, and is real and unfeigned, and is what continues, and will be felt and expressed both here and hereafter. (x) "in bonitate tua", Vatablus; "in benignitate tua", Junius & Tremellius, Piscator; "in benignissima voluntate tua", Gejerus.”

“(Heb.: 13:6) Three lines of joyous anticipation now follow the five of lament and four of prayer. By יאני he sets himself in opposition to his foes. The latter desire his death, but he trusts in the mercy of God, who will turn and terminate his affliction. בּטח בּ denotes faith as clinging fast to God, just as חסה בּ denotes it as confidence which hides itself in Him. The voluntative יגל pre-supposes the sure realisation of the hope. The perfect in Psa 13:6 is to be properly understood thus: the celebration follows the fact that inspires him to song. גּמל על to do good to any one, as in Psa 116:7; Psa 119:17, cf. the radically cognate (על) גּמר Psa 57:3. With the two iambics gamal‛alaj the song sinks to rest. In the storm-tossed soul of the suppliant all has now become calm. Though it rage without as much now as ever - peace reigns in the depth of his heart.”