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They that sit in the gate - At the gates were the courts for public justice; there were complaints lodged, and causes heard. No doubt many vexatious complaints were made against the poor captives; and false accusations, through which they grievously suffered; so that, literally, they were often "obliged to restore that which they had not taken away." See Psalm 69:4.

The song of the drunkards - These poor miserable people were exposed to all sorts of indignities. Though the conduct is base, the exultation over a fallen enemy is frequent. How miserable was this lot! Forsaken by friends, scorned by enemies, insulted by inferiors; the scoff of libertines, and the song of drunkards; besides hard travail of body, miserably lodged and fed; with the burning crown of all, a deep load of guilt upon the conscience. To such a life any death was preferable.

They that sit in the gate speak against me - The gates of cities were places of concourse; places where business was transacted; places where courts were frequently held. See the notes at Job 29:7. Compare Isaiah 14:31; Isaiah 28:6; Psalm 9:14. Calvin supposes that as the gates were the places where the judges sat to administer justice, the meaning here is that magistrates, or those who were high in rank and power, joined in the cry of reproach against him. The more probable interpretation, however, is, that he was subject to the reproach of those who were gathered around these places - the people of business, and the idlers who were assembled there; or, as we should say, that he was the subject of “towntalk.”

And I was the song of the drunkards - Margin, as in the Hebrew, “drinkers of strong drink.” They made ballads or low songs about me. They selected me for an example in their drunken songs. David was not alone in this. It has not been uncommon that the songs of revellers and drunkards have been designed to turn piety and the pious into derision. Compare, alas! some of the songs of Burns. See Job 30:9, note; Psalm 35:15-16, notes.

We should frequently consider the person of the Sufferer here spoken of, and ask why, as well as what he suffered, that, meditating thereon, we may be more humbled for sin, and more convinced of our danger, so that we may feel more gratitude and love, constraining us to live to His glory who died for our salvation. Hence we learn, when in affliction, to commit the keeping of our souls to God, that we may not be soured with discontent, or sink into despair. David was hated wrongfully, but the words far more fully apply to Christ. In a world where unrighteousness reigns so much, we must not wonder if we meet with those that are our enemies wrongfully. Let us take care that we never do wrong; then if we receive wrong, we may the better bear it. By the satisfaction Christ made to God for our sin by his blood, he restored that which he took not away, he paid our debt, suffered for our offences. Even when we can plead Not guilty, as to men's unjust accusations, yet before God we must acknowledge ourselves to deserve all that is brought upon us. All our sins take rise from our foolishness. They are all done in God's sight. David complains of the unkindness of friends and relations. This was fulfilled in Christ, whose brethren did not believe on him, and who was forsaken by his disciples. Christ made satisfaction for us, not only by putting off the honours due to God, but by submitting to the greatest dishonours that could be done to any man. We need not be discouraged if our zeal for the truths, precepts, and worship of God, should provoke some, and cause others to mock our godly sorrow and deadness to the world.