The reverse of this picture of true sympathy is given in the conduct of its objects when it was the psalmist's turn to sorrow. Gleefully they flock together to mock and triumph. His calamity was as good as a feast to the ingrates. Vv. 15 and 16 are in parts obscure, but the general sense is clear. The word rendered "abjects" is unique, and consequently its meaning is doubtful, and various conjectural emendations have been proposed--_e.g._, "foreigners," which, as Hupfeld says, is "as foreign to the connection as can be," "smiting," and others--but the rendering "abjects," or men of low degree, gives an intelligible meaning. The comparison in ver. 16 _a_ is extremely obscure. The existing text is harsh; "profane of mockers for a cake" needs much explanation to be intelligible. "Mockers for a cake" are usually explained to be hangers-on at feasts who found wit for dull guests and were paid by a share of good things, or who crept into favour and entertainment by slandering the objects of the host's dislike. Another explanation, suggested by Hupfeld as an alternative, connects the word rendered "mockers" with the imagery in "tear" (ver. 15) and "gnash" (ver. 16) and "swallow" (ver. 25), and by an alteration of one letter gets the rendering "like profane cake-devourers," so comparing the enemies to greedy gluttons, to whom the psalmist's ruin is a dainty morsel eagerly devoured.
The picture of his danger is followed, as in the former part, by the psalmist's prayer. To him God's beholding without interposing is strange, and the time seems protracted; for the moments creep when sorrow-laden, and God's help seems slow to tortured hearts. But the impatience which speaks of itself to Him is soothed, and, though the man who cries, _How long?_ may feel that his life lies as among lions, he will swiftly change his note of petition into thanksgiving. The designation of the life as "my only one," as in xxii. 20, enhances the earnestness of petition by the thought that, once lost, it can never be restored. A man has but one life; therefore he holds it so dear. The mercy implored for the single soul will be occasion of praise before many people. Not now, as in vv. 9, 10, is the thankfulness a private soliloquy. Individual blessings should be publicly acknowledged, and the praise accruing thence may be used as a plea with God, who delivers men that they may "show forth the excellencies of Him who hath called them out of" trouble into His marvellous peace.
The third division (ver. 18 to end) goes over nearly the same ground as before, with the difference that the prayer for deliverance is more extended, and that the resulting praise comes from the great congregation, joining in as chorus in the singer's solo. The former references to innocence and causeless hatred, lies and plots, open-mouthed rage, are repeated. "Our eyes have seen," say the enemies, counting their plots as good as successful and snorting contempt of their victim's helplessness; but he bethinks him of another eye, and grandly opposes God's sight to theirs. Usually that Jehovah sees is, in the Psalter, the same as His helping; but here, as in ver. 17, the two things are separated, as they so often are, in fact, for the trial of faith. God's inaction does not disprove His knowledge, but the pleading soul presses on Him His knowledge as a plea that He would not be deaf to its cry nor far from its help. The greedy eyes of the enemy round the psalmist gloat on their prey; but he cries aloud to his God, and dares to speak to Him as if He were deaf and far off, inactive and asleep. The imagery of the lawsuit reappears in fuller form here. "My cause" in ver. 23 is a noun cognate with the verb rendered "plead" or "strive" in ver. 1; "Judge me" in ver. 24 does not mean, Pronounce sentence on my character and conduct, but, Do me right in this case of mine _versus_ my gratuitous foes.