Hold not your peace, O God of my praise;
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EXPOSITORY (ENGLISH BIBLE)God of my praise.—That is, God to whom as covenant God it was a privilege to make tehillah. (See Deuteronomy 10:20-21, where Jehovah is said to be “the praise” of those who “swear by His name.” Comp. also Psalm 106:2-3, and Note, and Psalm 33:1. Perhaps “God of my glory or boast” would more nearly give the force of the original. The psalmist prays that Jehovah’s silence may not make his confident glorifying in the covenant promises vain.Psalm 109:1. Hold not thy peace — Do not neglect me, but take notice of my extreme danger and misery, and let my sentence come forth from thy presence, Psalm 17:2. Delay not to give judgment upon the appeal made to thee. O God of my praise — The author and matter of all my praises: in whom I glory, and not in any wisdom or strength of my own: who hast given me continual occasion to praise thee; whom I have praised, and will praise while I live, and hope to praise to all eternity.Psalm 83:1.
O God of my praise - The God whom I praise; whom I worship and adore. It implies that he was accustomed to praise him, and desired still to praise him. He sought that God would interpose now that he might have new occasion for praise.
Ps 109:1-31. The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Ps 109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority.
2 For the mouth of the wicked and the mouth of the deceitful are opened against me; they have spoken against me with a lying tongue.
3 They compassed me about also with words of hatred; and fought against me without a cause.
4 For my love they are my adversaries; but I give myself unto prayer.
5 And they have rewarded me evil for good, and hatred for my love.
"Hold not thy peace." Mine enemies speak, be thou pleased to speak too. Break thy solemn silence, and silence those who slander me. It is the cry of a man whose confidence in God is deep, and whose communion with him is very close and bold. Note, that he only asks the Lord to speak: a word from God is all a believer needs. "O God of my praise." Thou whom my whole soul praises, be pleased to protect my honour and guard my praise. "My heart is fixed," said he in the former Psalm, "I will sing and give praise," and now he appeals to the God whom he had praised. If we take care of God's honour he will take care of ours. We may look to him as the guardian of our character if we truly seek his glory. If we live to God's praise, he will in the long run give us praise among men.
"For the mouth of the wicked and the mouth of the deceitful are opened against me." Wicked men must needs say wicked things, and these we have reason to dread; but in addition they utter false and deceitful things, and these are worst of all. There is no knowing what may come out of mouths which are at once lewd and lying. The misery caused to a good man by slanderous reports no heart can imagine but that which is wounded by them: in all Satan's armoury there are no worse weapons than deceitful tongues. To have a reputation, over which we have watched with daily care, suddenly bespattered with the foulest aspersions, is painful beyond description; but when wicked and deceitful men get their mouths fully opened we can hardly expect to escape any more than others. "They have spoken against me with a lying tongue." Lying tongues cannot lie still. Bad tongues are not content to vilify bad men, but choose the most gracious of saints to be the objects of their attacks. Here is reason enough for prayer. The heart sinks when assailed with slander, for we know not what may be said next, what friend may be alienated, what evil may be threatened, or what misery may be caused to us and others. The air is full of rumours, and shadows impalpable flit around; the mind is confused with dread of unseen foes and invisible arrows. What ill can be worse than to be assailed with slander,
"Whose edge is sharper than the sword, whoso tongue
Outvenoms all the worms of Nile"?
"They compassed me about also with words of hatred." Turn which way he would they hedged him in with falsehood, misrepresentation, accusation, and scorn. Whispers, sneers, insinuations, satires, and open charges filled his ear with a perpetual buzz, and all for no reason, but sheer hate. Each word was as full of venom as an egg is full of meat; they could not speak without showing their teeth. "And fought against me without a cause." He had not provoked the quarrel or contributed to it, yet in a thousand ways they laboured to "corrode his comfort, and destroy his case." All this tended to make the suppliant feel the more acutely the wrongs which were done to him.
O God of my praise; worthy of all praise, because of the perfections of his nature, and for the mercies he bestows; and is and ought to be the constant object of the praise of his people, and was the object of the praise of Christ; see Psalm 22:22, who praised him for his wonderful formation as man, having such a holy human nature, so suitable to his divine Person, and so fit for the service of his people; for his preservation from his enemies, and the deliverance of him from death and the grave, by his resurrection; for hearing his petitions, and for the special grace bestowed on his people; see Psalm 139:14. Or, "O God of my glorying (w)"; in whom he gloried, of whom he boasted; as he often with exultation spoke of him as his God and Father: or, "the God that praises me"; for his praise was not of men, but of God, who by a voice from heaven declared him his beloved Son, in whom he was well pleased, Matthew 3:17.<
(a) Though all the world condemn me, yet you will approve my innocence and that is sufficient praise to me.
EXEGETICAL (ORIGINAL LANGUAGES)1. Hold not thy peace] Or, Be not silent, but answer my prayer by pronouncing and executing judgement upon my persecutors. Cp. Psalm 35:22; Psalm 39:12; Psalm 50:3; Psalm 83:1. God’s silence is contrasted with the noisy clamour of his foes.
O God of my praise] Thou, Who art the object of my praise, Whom I have had cause to praise in times past, leave me not without cause to praise thee now. Cp. Psalm 109:30; Psalm 22:25; and particularly Jeremiah’s prayer (Psalm 17:14) “Heal me, O Lord, and I shall be healed; save me and I shall be saved; for thou art my praise,” based on Deuteronomy 10:21.
 In most editions of the Prayer Book the Latin heading is wrongly given as Deus laudum, which appears to have been introduced as a rendering of this phrase, the proper heading Deus laudem [meam ne tacueris]; ‘O God, pass not over my praise in silence’, seeming to be unintelligible.
1–5. The Psalmist appeals to God to interpose and defend him from his persecutors, whose hostility is not only causeless, but aggravated by gross ingratitude.Verses 1-5. - The initial prayer and complaint. The prayer occupies one verse only (ver. 1); the complaint four verses (vers. 2-5). Verse 1. - Hold not thy peace, O God of my praise (comp. Psalm 28:1; Psalm 35:22; Psalm 39:12). If God makes no sign when men arc grievously persecuted, he seems to be indifferent to their sufferings. Surely he will not thus treat one who praises him continually (Psalm 22:26; Psalm 71:6). Psalm 60:7-14 forms this second half. The clause expressing the purpose with למען, as in its original, has the following הושׁיעה for its principal clause upon which it depends. Instead of ועננוּ, which one might have expected, the expression used here is וענני without any interchange of the mode of writing and of reading it; many printed copies have ועננו here also; Baer, following Norzi, correctly has וענני. Instead of ולי...לי, Psalm 60:9, we here read לי...לי, which is less soaring. And instead of Cry aloud concerning me, O Philistia do I shout for joy (the triumphant cry of the victor); in accordance with which Hupfeld wishes to take התרועעי in the former as infinitive: "over (עלי instead of עלי) Philistia is my shouting for joy" (התרועעי instead of התרועעי, since the infinitive does not admit of this pausal form of the imperative). For עיר מצור we have here the more usual form of expression עיר מבצר. Psalm 108:12 is weakened by the omission of the אתּה (הלא).
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