Psalms 38:13 · Bible study
Psalms 38:13 Commentary: Silent Trust Before Enemies
Hebrew · 11 what the commentators say
Meaning in one sentence
Why does David choose silence over self-defense? This study explores Psalm 38:13’s significance in suffering, trust, and Christ’s example.
Research Summary
- Meaning: David voluntarily ceases to defend himself before accusers, entrusting his cause to God.
- Key words: “deaf man” and “mute man”, metaphors for a deliberate refusal to hear or respond.
- Main debate: Whether this silence is primarily penance for sin or confidence in future vindication; most combine both.
- Theological theme: Substitutionary trust, giving up self-justification in favor of divine justice.
- Best use: A model for suffering under false accusation; a prophetic type of Christ’s passion.
Translation Comparison
BSB Berean Standard Bible 2020
But like a deaf man, I do not hear; and like a mute man, I do not open my mouth.
WEB World English Bible 2000
But I, as a deaf man, don’t hear. I am as a mute man who doesn’t open his mouth.
KJV King James Version 1769
But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth.
ASV American Standard Version 1901
But I, as a deaf man, hear not; And I am as a dumb man that openeth not his mouth.
YLT Young's Literal Translation 1898
And I, as deaf, hear not. And as a dumb one who openeth not his mouth.
Darby Darby Bible 1890
But I, as a deaf [man], hear not; and am as a dumb man that openeth not his mouth.
Douay-Rheims Douay-Rheims Bible 1899
Hear my prayer, O Lord, and my supplication: give ear to my tears. Be no silent: for I am a stranger with thee, and a sojourner as all my fathers were.
Translations in other languages (10 available)
Mas yo, como si fuera sordo, no oía; y estaba como un mudo, que no abre su boca.
Mas eu estou como o surdo, não ouço; e como o mudo, que não abre sua boca.
Ceux qui en veulent à ma vie tendent leurs pièges;
Ich aber muß sein wie ein Tauber und nicht hören, und wie ein Stummer, der seinen Mund nicht auftut,
En die mijn ziel zoeken, leggen mij strikken; en die mijn kwaad zoeken, spreken verdervingen, en zij overdenken den gansen dag listen.
Ma io, come un sordo, non odo: son come un muto che non apre la bocca.
I zastawili sidła ci, którzy szukają duszy mojej; a którzy mi szukają złego, mówili przewrotnie, i zdrady przez cały dzień zmyślali.
Услышь, Господи, молитву мою и внемли воплю моему; не будь безмолвен к слезам моим, ибо странник я у Тебя и пришлец, как и все отцы мои.
但我 如聾子 不 聽，像啞巴 不 開 口。
But I kept my ears shut like a man without hearing; like a man without a voice, never opening his mouth.
Verse in Context
Scholars' Consensus
Commentators broadly agree that David’s self-description as deaf and mute is not a literal condition but a deliberate posture. Barnes notes he “took no notice of what they did anymore than if he had not heard them”, a calm, patient refusal to retaliate. The Cambridge Bible adds that his silence stems from consciousness of guilt; he commits his cause to God rather than defending himself. Gill points to Christ as the ultimate antitype, who “opened not his mouth” before his accusers (Isaiah 53:7). Calvin places the verse within the penitential psalms, where David bewails his afflictions and casts himself on divine mercy. All agree: the silence expresses both humility before God and trust that God will answer (v.15).
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: David voluntarily refuses to hear or answer his accusers, entrusting his defense to God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of David's silence | David deliberately refrains from verbal self-defense, accepting the accusations without retaliation. | Some emphasize resignation born of guilt-consciousness (Wesley, Cambridge); others highlight active trust in God’s future vindication (Barnes, Keil & Delitzsch). The two are not mutually exclusive. |
| Christological interpretation | The verse prefigures Christ’s silence before his accusers (Isaiah 53:7; 1 Peter 2:23). | Whether this is a direct prophecy or a typological pattern that Christ perfectly fulfills. Both views are held within evangelical traditions. |
| Applicability to believers | Christians are called to imitate Christ’s patient trust when wronged. | The extent: should all false accusations be met with silence, or are there times when self-defense is appropriate? Traditions differ, especially regarding public leadership and witness. |
Historical & Cultural Context
Psalm 38 stands third among the seven traditional penitential psalms (6, 32, 38, 51, 102, 130, 143). David writes as a man suffering severe illness and surrounded by enemies who exploit his weakness (vv.10, 12). The title “to bring to remembrance” suggests David composed the psalm as a memorial of God’s discipline, lest he forget the lesson too quickly (Calvin). In ancient Near Eastern culture, silence when accused often signaled admission of guilt. By choosing not to speak, David appears to accept the punishment he believes he deserves. Yet the surrounding verses reveal a deeper trust: “For I hope in you, Yahweh. You will answer, Lord my God” (v.15). His silence is not passive resignation but active reliance on God’s justice, a pattern echoed in Psalm 39:2,9 and in the exemplary silence of the suffering servant (Isaiah 53:7). David’s refusal to engage his enemies marks a radical dependence on God rather than on his own words or actions.
Textual Notes
The supplied commentary and lexical sources note no significant textual variants for Psalm 38:13. The Hebrew text is stable across traditions, and no ancient manuscript divergences are reported in the consulted works.
Reception History
From early church fathers onward, Psalm 38:13 has been read as a type of Christ’s silence before Pilate (Matthew 27:12, 14). Augustine and other Latin writers placed it among the penitential psalms recited during Lent and in private confession. Medieval commentators saw in David’s posture a model of humility and renunciation of self-justification. During the Reformation, Luther and Calvin both used the verse to illustrate the proper attitude of a sinner who dares not plead his own cause but relies wholly on divine mercy. In modern hymnody, the psalm has been set to music as an expression of patient suffering and hope.
Preaching This Verse
Three-point outline
- The posture of silence: David chooses not to hear or speak in self-defense. This is a deliberate act of trust, not weakness.
- The purpose of trust: He hands his cause over to God, believing that God will answer and vindicate him (v.15).
- The pattern of Christ: Jesus fulfills this posture perfectly, refusing to retaliate and committing himself to the righteous Judge (1 Peter 2:23).
Five-point outline
- Deaf to insults: David acts as if he does not hear the slander (v.13a).
- Mute under accusation: He does not open his mouth in reply (v.13b).
- Reason for restraint: Conscious of his own sin, he accepts the discipline as deserved (v.18).
- Focus on God: His hope is not in his own defense but in God’s character (v.15).
- Anticipation of deliverance: He expects God to act, protecting him from his enemies’ gloating (v.16).
Illustration hooks
- Being falsely accused at work and choosing not to defend yourself in the moment, trusting that the truth will come out.
- A parent who refrains from arguing with a rebellious teenager, leaving the issue in God’s hands.
- Enduring a slanderous social media post without replying, knowing God sees the whole picture.
Questions your congregation is asking
- Why should I stay silent when I am clearly in the right?
- Does silence mean I am weak or that I approve of the accusations?
- How do I know when to speak and when to remain silent like David?
Leading a Discussion
David’s response to his enemies seems counterintuitive. When attacked, our instinct is to fight back or to explain ourselves. Yet David chooses the posture of one who cannot hear or speak. This small-group guide explores what his silence reveals about his trust in God and how it points us to Christ.
Discussion questions
- Read Psalm 38:13, 14. What does David say about his own response to his enemies?
- Why do you think the psalmist describes himself as “deaf” and “mute” rather than saying he simply chooses not to respond?
- How does David’s consciousness of his own sin (vv.3, 4,18) contribute to his silence?
- Look at Psalm 38:15. What is the basis for David’s hope? How does trust in God change the way we face accusation?
- Compare this passage to Isaiah 53:7 and 1 Peter 2:23. How does Christ embody the same attitude, and what difference does that make for believers?
- Can you think of a situation where remaining silent was more faithful than speaking? What made it hard?
- How might this passage challenge our culture’s emphasis on self-advocacy and having the “last word”?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 16:10 | The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because Yahweh has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’” |
| II Samuel 16:12 | It may be that Yahweh will look on the wrong done to me, and that Yahweh will repay me good for the cursing of me today.” |
| Psalms 39:2 | I was mute with silence. I held my peace, even from good. My sorrow was stirred. |
| Psalms 39:9 | I was mute. I didn’t open my mouth, because you did it. |
| Isaiah 53:7 | He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth. |
| I Peter 2:23 | When he was cursed, he didn’t curse back. When he suffered, he didn’t threaten, but committed himself to him who judges righteously. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke interprets the psalmist's deafness as a deliberate posture, not a physical condition. The writer knew he was guilty and could not defend himself, so he chose to bear their insults in silence rather than protest.
Barnes' Notes on the Bible Protestant 1832
Barnes interprets the psalmist's "deaf and dumb" language as a deliberate refusal to retaliate or even acknowledge his enemies' attacks. He remained perfectly calm and silent, as if he neither heard nor could speak, and this patient self-control was fulfilled most completely in Christ.
Calvin's Commentaries Reformed 1564
Calvin argues that David wrote this psalm as a personal and public memorial, intended to prevent himself and others from quickly forgetting the chastening hand of God. The title "to bring to remembrance" signals this deliberate purpose, not a musical cue. Human nature easily lets divine discipline slip from memory, so David fixed it in song.
Cambridge Bible for Schools and Colleges Anglican 1880
The psalmist's silence comes from a conscious awareness of guilt, not from weakness. He deliberately chooses not to answer insults or defend himself, committing his cause entirely to God in patient resignation, as if he were deaf and had no arguments to offer.
Geneva Bible Notes Reformed 1599
Geneva's note highlights David's deliberate silence: he chooses not to hear the accusations against him and refuses to answer them. This is not weakness but a conscious decision to trust God rather than defend himself with words.
Gill's Exposition of the Bible Baptist 1748
Gill observes that the psalmist deliberately made himself like a deaf man who could not hear and a mute who would not reply. He draws a parallel to how Christ remained silent before his accusers, fulfilling the pattern described by Isaiah of one who does not open his mouth.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes Christ's complete silence under insult, offering no reproach or reply to those mocking Him. This patient submission is the same response He later gives Pilate, refusing even to defend Himself when questioned directly.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the psalmist does not speak to inform God of his suffering, since God already knows it perfectly. Instead he speaks to stir God's compassion, then falls silent in conscious guilt, abandoning all self-defense and leaving his cause entirely to God.
Lange's Commentary Reformed 1857
Lange insists this psalm describes a real man suffering a real, literal sickness, not a figurative national crisis. He argues the physical disease comes first as God's punishment for sin, awakening guilt and confession. The enemies appear only later, exploiting the sick man's misery, not causing it.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that David's enemies took advantage of his physical weakness and mental distress, using his low point as their opportunity to attack. They were not merely insulting him but actively plotting against his life, showing the cruel and calculating nature of the serpent's seed against the righteous.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
For Wesley,