And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant.

And in thy lovingkindness cut off mine enemies, And destroy all them that afflict my soul; For I am thy servant.

and in thy mercy thou wilt destroy my enemies. And thou wilt cut off all them that afflict my soul: for I am thy servant.

And in thy loving-kindness cut off mine enemies, and destroy all them that oppress my soul: for I am thy servant.

And in Thy kindness cuttest off mine enemies, And hast destroyed all the adversaries of my soul, For I am Thy servant!

And in your mercy put an end to my haters, and send destruction on all those who are against my soul; for I am your servant.

And in Thy mercy cut off mine enemies, And destroy all them that harass my soul; For I am Thy servant.

In your loving kindness, cut off my enemies, and destroy all those who afflict my soul, For I am your servant.

And in thy mercy, etc. In this verse he repeats for the fifth or sixth time that he looked for life only of God's free mercy. Whatever severity may appear on the part of God when he destroys the wicked, David affirms that the vengeance taken upon them would be a proof of fatherly mercy to him. Indeed these two things often meet together -- the severity and the goodness of God; for in stretching out his hand to deliver his own people, he directs the thunder of his indignation against their enemies. In short, he comes forth armed for the deliverance of his people, as he says in Isaiah, "The day of vengeance is in mine heart, and this is the year of my redemption." (Isaiah 63:4.) In calling himself The servant of God, he by no means boasts of his services, but rather commends the grace of God, to whom he owed this privilege. This is not an honor to be got by our own struggles or exertions -- to be reckoned among God's servants; it depends upon his free choice, by which he condescends before we are born to take us into the number and rank of his followers, as David elsewhere declares still more explicitly -- "I am thy servant, truly I am thy servant, and the son of thine handmaid." (Psalm 116:16.) This is equivalent to making himself God's client, and committing his life to his protection.

And of thy mercy - Thy mercy to me; thy mercy to the world. The destruction of the wicked is a favor to the universe; just as the arrest and punishment of a robber or a pirate is a mercy to society, to mankind; just as every prison is a display of "mercy" as well as of "justice" - mercy to society at large; justice to the offenders.
And destroy all them that afflict my soul - Cut them off; render them powerless to do mischief.
For I am thy servant - Not as a matter of private feeling - not for personal revenge - but because I am in thy service, and it is only by being delivered from these dangers that I can honor thee as I would. It is thine own cause, and I ask that they may be cut off "in order" that the service which I might render thee may be unembarrassed.

And of thy mercy - To me and the kingdom.
Cut off mine enemies - Who, if they succeed, will destroy the very form of godliness. The steps he has already taken show that even morality shall have no countenance, if Absalom reign.
I am thy servant - Whoever is disloyal to me, I will love and serve thee.
For a full explanation of this Psalm, as applied to penitents, see the analysis.

And of thy mercy (m) cut off mine enemies, and destroy all them that afflict my soul: for I [am] thy (n) servant.
(m) Which will be a sign of your fatherly kindness toward me.
(n) Resigning myself wholly to you, and trusting in your protection.

And of thy mercy cut off mine enemies,.... Which, though an act of vindictive justice, and terrible righteousness to them, would be an act of grace and mercy to him, who thereby would be delivered from them: or, "for thy grace" (b); for the sake of it, for the honour of it, do this; those being, as Cocceius thinks, despisers of the grace of God;
and destroy all them that afflict my soul; by their persecutions, reproaches, and blasphemies. These clauses, with those in Psalm 143:11, are read in the future tense, "thou shalt quicken--bring out--cut off--destroy", in the Septuagint, Vulgate Latin, and Arabic versions; and so may be considered as a prophecy of what would be the case of David and his enemies, or of the Messiah and his, here typified; as well as a prayer for those things;
for I am thy servant; by creation, by redemption and grace; and by office, being set upon the throne for the service of God and his people, and therefore pleads for his protection and help; and the rather, as he was the servant of God; and not they, his enemies, as Kimchi observes.
(b) "propter misericordiam tuam", Pagninus; "propter benignitatem tuam", Musculus, Junius & Tremellius, Piscator; "pergratiam tuam", Cocceius, Gejerus, Michaelis.

God's mercy to His people is often wrath to His and their enemies (compare Psalm 31:17).
thy servant--as chosen to be such, entitled to divine regard.