Psalms 38:19 · Bible study
Psalms 38:19 Commentary: Hatred Without Reason Amid Repentance
Hebrew · 10 what the commentators say
Meaning in one sentence
Why does David describe enemies as hating him without cause after confessing sin? A study of the contrast between his weakness and their vigor.
Research Summary
- Meaning: In the midst of penitent weakness, David is surrounded by vigorous, unjust enemies.
- Key words: 'lively' (alive/strong), 'without reason' (false/unjust).
- Main debate: Whether to read 'lively' (chaiyim) or 'without cause' (chinam).
- Theological theme: The coexistence of personal repentance and unjust suffering.
- Best use: Comfort for those who face slander while walking with God.
Translation Comparison
BSB Berean Standard Bible 2020
Many are my enemies without cause, and many hate me without reason.
WEB World English Bible 2000
But my enemies are vigorous and many. Those who hate me without reason are numerous.
KJV King James Version 1769
But mine enemies are lively, and they are strong: and they that hate me wrongfully are multiplied.
ASV American Standard Version 1901
But mine enemies are lively, and are strong; And they that hate me wrongfully are multiplied.
YLT Young's Literal Translation 1898
And mine enemies are lively, They have been strong, and those hating me without cause, Have been multiplied.
Darby Darby Bible 1890
But mine enemies are lively, they are strong; and they that hate me wrongfully are multiplied:
Translations in other languages (9 available)
Porque mis enemigos están vivos y fuertes: y hanse aumentado los que me aborrecen sin causa:
Porém meus inimigos estão vivos, e se fortalecem; e os que me odeiam por maldade se multiplicam;
Car je reconnais mon iniquité,
Aber meine Feinde leben und sind mächtig; die mich unbillig hassen, derer ist viel.
Want ik maak U mijn ongerechtigheid bekend, ik ben bekommerd vanwege mijn zonde.
Ma quelli che senza motivo mi sono nemici sono forti, quelli che m’odiano a torto son moltiplicati.
Owszem, nieprawość moję wyznaję, a frasuję się dla grzechu mojego.
但我的仇敵 又活潑 又強壯，無理 恨我的 增多了。
But they are strong who have hate for me without cause: those who are against me falsely are increased in numbers.
Verse in Context
Scholars' Consensus
Commentators read Psalm 38:19 against the backdrop of David's physical and spiritual weakness. He has confessed his iniquity (v18) and longs for God's mercy. Meanwhile, his enemies are strong, numerous, and hostile. Matthew Henry notes that David 'complains of the power and malice of his enemies.' Barnes explains that 'lively' means they are in full health and vigor, taking advantage of his frailty. The phrase 'without reason' (or 'wrongfully,' 'falsely') is crucial: their hatred is not provoked by David's wrongdoing but by his pursuit of good (v20). This contrast between the penitent's humility and the enemies' unjust aggression drives the psalmist to cry for divine rescue. The textual question of whether to read 'lively' or 'without cause' does not change the fundamental truth: David faces a host of adversaries who hate him for no legitimate reason, even as he owns his sin before God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Textual emendation ('without cause'): Based on Psa 35:19 and the similarity of Hebrew letters, many scholars prefer chinam for a clearer parallel.
- Traditional reading ('lively/strong'): Retains the Masoretic text and emphasizes the contrast between the psalmist's weakness and the enemies' vigor.
What is clear: Whatever the precise reading, the verse describes a situation of unjust hostility: David's enemies are numerous and hate him for no legitimate reason, even as he confesses his own sin.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Textual reading of 'lively' vs 'without cause' | Both readings are ancient and the verse's parallelism is strong. | Some scholars emend the text to 'without cause' (chinam) based on Psa 35:19 and letter similarity, while others retain the Masoretic 'lively' (chaiyim) as a meaningful contrast to the psalmist's weakness. |
| Relationship between David's sin and his enemies' hostility | David's sin (v18) is not the direct cause of his enemies' hatred; they hate him without cause. | Some commentators see the enemies as instruments of divine discipline, while others view them as purely malicious opportunists unrelated to God's chastening. |
| Occasion of the psalm | It is a penitential psalm of personal lament. | Whether it refers to a specific historical event (e.g., Absalom's rebellion) or is a generalized prayer for deliverance. |
| Role of repentance in facing enemies | Honest confession of sin is appropriate regardless of enemies. | Some stress that repentance should lead to reconciliation with enemies, while others see it as necessary for personal restoration even if enemies remain hostile. |
Historical & Cultural Context
Psalm 38 is the third of the traditional seven Penitential Psalms. Calvin describes it as a personal memorial: David composed it 'lest he should too soon forget the chastisement by which God had afflicted him.' The language of wounds, pain, and near-death (vv5-10) suggests a severe illness that David interprets as divine discipline for his sin (vv3-4). In the ancient Near East, sickness was often seen as a mark of God's displeasure, and friends would withdraw from such a person (v11). Enemies would seize the opportunity to advance themselves, slandering the sufferer and plotting his ruin.
Verse 19 sits within a prayer that acknowledges personal guilt but also insists that the adversaries' hostility is unjustified. They hate him 'without reason', the Hebrew term implies falsehood, deception. This is not a contradiction: David accepts his chastisement from God, but rejects the notion that his enemies are righteous instruments of judgment. They are malicious opportunists. The verse echoes Psalms 35:19 and 69:5, where the same phrase 'without cause' appears. The setting likely reflects periods in David's life, Saul's pursuit, Absalom's rebellion, when he was innocent of the specific charges against him. Yet the psalm is written for any believer who experiences both the weight of sin and the sting of unfair opposition. The historical context of a penitent king surrounded by deceitful enemies gives weight to the petition that follows: 'Don't forsake me, Yahweh' (v21).
Textual Notes
The Masoretic Text reads 'lively' (חיים, chaiyim), rendered as 'vigorous and many' in the WEB. However, many commentators, including Adam Clarke, the Cambridge Bible, and Keil & Delitzsch, note a strong textual case for reading 'without cause' (חנם, chinam) instead, based on the close parallel with Psalms 35:19 and the similarity of the Hebrew consonants (ן for ם). This emendation yields a tighter parallelism: 'without cause' in both lines. The Septuagint reads 'lively' (ζῶντες), showing the variant is ancient. The evidence does not decisively favor one reading; both are theologically coherent and have interpretive support.
Reception History
Psalm 38 has been treasured as one of the seven Penitential Psalms, used in both private devotion and public liturgy. Calvin notes that Galileo was enjoined to recite these psalms weekly as penance. Verse 19 has been taken by Christian interpreters as a prefiguration of Christ, who was hated without cause (John 15:25). Jewish tradition reads the psalm as a prayer for deliverance from slanderers and false accusers. The tension between personal repentance and unjust suffering has made this verse a refuge for those who feel both their own failures and the malice of others. The textual debate has not diminished its pastoral use; both readings point to the reality of unprovoked enmity in the life of the believer.
Preaching This Verse
Three-point outline
- The Realistic Contrast, David is weak, repentant, near death; his enemies are vigorous, many, and growing. This tension is not resolved by pretending the opposition is minor. The psalmist names it plainly.
- The Unjust Hatred, They hate him 'without a cause.' This is not a claim of sinless perfection but an insistence that their hostility is rooted in falsehood. Even in repentance, one can be slandered.
- The Direction of the Cry, The verse does not end with self-defense but with prayer (vv21-22). The only hope for one who is weak and wronged is God's intervention.
Five-point outline
- Confession of sin precedes this complaint (v18).
- Enemies are described as vigorous and strong.
- They are numerous and increasing.
- Their hatred is based on lies, not David's wrongdoing.
- The psalmist cries for God not to forsake him.
Illustration hooks
- A person who admits a mistake at work but is still blamed for unrelated problems.
- A Christian who repents of a past sin, only to face intensified gossip and rejection from those who will not let it go.
- A social situation where an honest confession is met with cynicism or attack rather than grace.
Questions your congregation is asking
- If I confess my sin honestly, will my enemies stop?
- Why does God allow people to hate me for doing good?
- How do I hold together personal repentance and the fact that some opposition is unjust?
Leading a Discussion
Psalm 38 gives voice to a believer who is honest about his failures yet still faces opposition that is not his fault. This is a difficult but common experience. This verse sits at the heart of that tension: enemies are vigorous and many, and they hate David for no good reason. How do we hold these two truths together?
Discussion questions
- Read verses 17-20. What contrast does David draw between his own condition and that of his enemies?
- Why does David mention that his enemies hate him 'without reason' after confessing his sin? What does this tell us about his view of his suffering?
- How does verse 20 ('they give evil for good') clarify what David means by 'without reason'?
- What does this passage teach us about the relationship between personal sin and unjust opposition?
- When have you experienced opposition that felt unfair even after you admitted fault? How did you respond?
- How does David's prayer in verses 21-22 shape the way we should respond to unjust enemies?
- What comfort does this verse offer to someone who is being slandered for following Christ?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 3:1 | A Psalm by David, when he fled from Absalom his son. Yahweh, how my adversaries have increased! Many are those who rise up against me. |
| Psalms 18:17 | He delivered me from my strong enemy, from those who hated me; for they were too mighty for me. |
| Psalms 25:19 | Consider my enemies, for they are many. They hate me with cruel hatred. |
| Psalms 35:19 | Don’t let those who are my enemies wrongfully rejoice over me; neither let those who hate me without a cause wink their eyes. |
| Psalms 56:1 | For the Chief Musician. To the tune of “Silent Dove in Distant Lands.” A poem by David, when the Philistines seized him in Gath. Be merciful to me, God, for man wants to swallow me up. All day long, he attacks and oppresses me. |
| Psalms 56:2 | My enemies want to swallow me up all day long, for they are many who fight proudly against me. |
| Psalms 59:1 | For the Chief Musician. To the tune of “Do Not Destroy.” A poem by David, when Saul sent, and they watched the house to kill him. Deliver me from my enemies, my God. Set me on high from those who rise up against me. |
| Psalms 59:3 | For, behold, they lie in wait for my soul. The mighty gather themselves together against me, not for my disobedience, nor for my sin, Yahweh. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke proposes a slight textual correction to this verse. He argues that the Hebrew word for "lively" should instead be read as "without cause," a change of just one letter. This makes the first half of the verse properly parallel the second, as seen in similar passages.
Barnes' Notes on the Bible Protestant 1832
Barnes draws attention to the Hebrew word translated "lively," which simply means "living." His point is the stark contrast: while the psalmist is weak and near death, his enemies are full of health and strength. They exploit this advantage, so he can only cry out for God to intervene.
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 commentator proposes that the original Hebrew word translated "are lively" may actually mean "without cause," making the verse parallel to Psalm 35:19. He observes that the hatred described in the next line is based on falsehood and misunderstanding, not on real offense.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that the psalmist's enemies are alive and strong, not weakened or destroyed, and they are many in number. Their hatred is groundless, adding to the injustice. The emphasis falls on the overwhelming and undeserved threat the speaker faces.
Gill's Exposition of the Bible Baptist 1748
Gill argues that when David calls his enemies "lively," he means they thrive in worldly prosperity and good health, not that they have any spiritual life. They are strong in riches and physical vigor, while those who hate him without cause continue to increase in number and outward success.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that the Hebrew phrase "enemies are lively" literally means "of life," indicating enemies determined to take the psalmist's life. Even while he humbles himself before God, he remains surrounded by deadly, malicious adversaries.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch emphasize that true repentance despairs of self but never of God. David renounces all self-help and waits on the Lord alone, yet his closing cry "my salvation" shows his faith remains alive. This is what separates David's repentance from Cain's: faith within the confession itself.
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.