Psalms 35
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Psalms 35
Plead My Cause, O LORD
1Plead my cause, O LORD, with them that strive with me: fight against them that fight against me.
Jamieson-Fausset-Brown
PSALM 35
Psa 35:1-28. The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (Psa 35:9, 10, 18, 27, 28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably 1Sa 24:1-22.
1-3. God is invoked in the character of a warrior (Ex 15:3; De 32:41).
PSALM 35
Psa 35:1-28. The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (Psa 35:9, 10, 18, 27, 28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably 1Sa 24:1-22.
1-3. God is invoked in the character of a warrior (Ex 15:3; De 32:41).
The Pulpit Commentary
Plead my cause, O Lord, with them that strive with me: fight against them that fight against me
was a smaller hand-weapon; the buckler (tsinnah)covered the whole body" (Kay). The "shield and buckler" are put forward first, because it is primarily defence and protection that David needs. His adversaries are the aggressors; he is on the defensive; Saul is hunting him upon the mountains. And stand up for mine help (comp. Psa_7:6). Standing is the natural posture of one who interposes to help another.
Plead my cause, O Lord, with them that strive with me: fight against them that fight against me
was a smaller hand-weapon; the buckler (tsinnah)covered the whole body" (Kay). The "shield and buckler" are put forward first, because it is primarily defence and protection that David needs. His adversaries are the aggressors; he is on the defensive; Saul is hunting him upon the mountains. And stand up for mine help (comp. Psa_7:6). Standing is the natural posture of one who interposes to help another.
2Take hold of shield and buckler, and stand up for mine help.
3Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.
The Pulpit Commentary
Draw out also the spear; rather, bring out also the spear, since spears were not, so far as is known, kept in sheaths, like swords (Exo_15:9), but only laid up in an armoury. And stop the way against them that persecute me. So Jarchi, Rosenmuller, Hitzig, Kay, Professor Alexander, Hengstenberg, and our Revisers; but a large number of critics regard סְגר—the word translated "stop the way"—as really the name of a weapon, the Hebrew equivalent of the Greek σάγαρις, which was probably the battle-axe. (So Vitringa, Michaelis, Bishop Horsley, Cheyne, Mr. Aglen, and the 'Speaker's Commentary.') The passage will then read, "Bring out also the spear and the battle-axe against them that persecute me," which is certainly a better parallel to "Take hold of shield and buckler," than "Bring out the spear, and stop the way." Say unto my soul, I am thy Salvation. Comfort my soul, i.e; with the assurance that thou art, and wilt ever be, ray Salvation (comp. Psa_27:1; Psa_62:2, Psa_62:6; Psa_118:14, Psa_118:21, etc.). Deliverance from the immediate danger is not all that is meant; but rather support and saving help in all dangers and in all troubles.
Draw out also the spear; rather, bring out also the spear, since spears were not, so far as is known, kept in sheaths, like swords (Exo_15:9), but only laid up in an armoury. And stop the way against them that persecute me. So Jarchi, Rosenmuller, Hitzig, Kay, Professor Alexander, Hengstenberg, and our Revisers; but a large number of critics regard סְגר—the word translated "stop the way"—as really the name of a weapon, the Hebrew equivalent of the Greek σάγαρις, which was probably the battle-axe. (So Vitringa, Michaelis, Bishop Horsley, Cheyne, Mr. Aglen, and the 'Speaker's Commentary.') The passage will then read, "Bring out also the spear and the battle-axe against them that persecute me," which is certainly a better parallel to "Take hold of shield and buckler," than "Bring out the spear, and stop the way." Say unto my soul, I am thy Salvation. Comfort my soul, i.e; with the assurance that thou art, and wilt ever be, ray Salvation (comp. Psa_27:1; Psa_62:2, Psa_62:6; Psa_118:14, Psa_118:21, etc.). Deliverance from the immediate danger is not all that is meant; but rather support and saving help in all dangers and in all troubles.
4Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.
Jamieson-Fausset-Brown
4. (Compare Psa 9:17).
devise my hurt--purpose for evil to me.
4. (Compare Psa 9:17).
devise my hurt--purpose for evil to me.
The Pulpit Commentary
Let them be confounded and put to shame that seek after my soul. It appears from this that David's life is being sought, which only happened at two periods in his career:
(1) when he was a fugitive from Saul; and
(2) during the rebellion of Absalom.
The psalm therefore belongs to one or other of those periods, most probably to the former (see the introductory paragraph, and note the resemblance between this passage and 1Sa_20:1; 1Sa_22:23). Let them be turned back and brought to confusion that devise my hurt. Imprecations closely resembling these occur frequently in the Davidical psalms (see Psa_35:26; Psa_40:14; Psa_70:2; Psa_71:13), and amount to a sort of commonplace, to be used whenever the machinations of his enemies against him are the subject that occupies his thought.
Let them be confounded and put to shame that seek after my soul. It appears from this that David's life is being sought, which only happened at two periods in his career:
(1) when he was a fugitive from Saul; and
(2) during the rebellion of Absalom.
The psalm therefore belongs to one or other of those periods, most probably to the former (see the introductory paragraph, and note the resemblance between this passage and 1Sa_20:1; 1Sa_22:23). Let them be turned back and brought to confusion that devise my hurt. Imprecations closely resembling these occur frequently in the Davidical psalms (see Psa_35:26; Psa_40:14; Psa_70:2; Psa_71:13), and amount to a sort of commonplace, to be used whenever the machinations of his enemies against him are the subject that occupies his thought.
5Let them be as chaff before the wind: and let the angel of the LORD chase them.
Jamieson-Fausset-Brown
5-6. (Compare Psa 1:4)--a terrible fate; driven by wind on a slippery path in darkness, and hotly pursued by supernatural violence (2Sa 24:16; Ac 12:23).
5-6. (Compare Psa 1:4)--a terrible fate; driven by wind on a slippery path in darkness, and hotly pursued by supernatural violence (2Sa 24:16; Ac 12:23).
The Pulpit Commentary
Let them be as chaff before the wind (comp. Psa_1:4; Isa_17:13; Isa_29:5; Hos_13:3). Chaff is the type of whatever is light, vain, futile, and worthless; chaff driven before the wind represents the confused rout of a beaten army flying without any resistance before an enemy. And let the angel of the Lord chase them; rather, smite them. The angel of the Lord, who protects the righteous (Psa_34:7), is called on to complete the discomfiture of the wicked ones, who are David's enemies.
Let them be as chaff before the wind (comp. Psa_1:4; Isa_17:13; Isa_29:5; Hos_13:3). Chaff is the type of whatever is light, vain, futile, and worthless; chaff driven before the wind represents the confused rout of a beaten army flying without any resistance before an enemy. And let the angel of the Lord chase them; rather, smite them. The angel of the Lord, who protects the righteous (Psa_34:7), is called on to complete the discomfiture of the wicked ones, who are David's enemies.
6Let their way be dark and slippery: and let the angel of the LORD persecute them.
The Pulpit Commentary
Let their way be dark and slippery; literally, darkness and slipperiness; i.e. let them fly along dark and slippery paths, where they cannot see their way, and will be sure to stumble and fall. And let the angel of the Lord persecute them; rather, pursue after them.
Let their way be dark and slippery; literally, darkness and slipperiness; i.e. let them fly along dark and slippery paths, where they cannot see their way, and will be sure to stumble and fall. And let the angel of the Lord persecute them; rather, pursue after them.
7For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.
Jamieson-Fausset-Brown
7-8. net in a pit--or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (Psa 2:6); a figure from hunting (Psa 7:15). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare Psa 7:16; 11:5, on the peculiar fate of the wicked here noticed.
7-8. net in a pit--or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (Psa 2:6); a figure from hunting (Psa 7:15). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare Psa 7:16; 11:5, on the peculiar fate of the wicked here noticed.
The Pulpit Commentary
For without cause have they hid for me their net in a pit; literally, the pit of their net. This is explained by some to mean "the destruction of their net;" by others, "the pit that is covered by a net." But neither explanation is altogether saris-factory. Some therefore suppose an accidental transposition of a word. Which without cause they have digged for my soul. "Without cause" means "without provocation on my part."
For without cause have they hid for me their net in a pit; literally, the pit of their net. This is explained by some to mean "the destruction of their net;" by others, "the pit that is covered by a net." But neither explanation is altogether saris-factory. Some therefore suppose an accidental transposition of a word. Which without cause they have digged for my soul. "Without cause" means "without provocation on my part."
8Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.
The Pulpit Commentary
Let destruction come upon him at unawares; i.e. let the evil happen to him that he designed against others. As he sought to catch others in traps of which they knew nothing (Psa_35:7), so let an unexpected destruction come upon him. And let his net that he hath hid catch himself (comp. Psa_9:15, Psa_9:16; Psa_57:6; Psa_141:10). It is the perfection of poetic justice when "the engineer" is "hoist by his own petard." Into that very destruction lot him fall; rather, for destruction let him fall therein; i.e. let him not only fall into his own trap, but let his fall prove his destruction. David's imprecations have always something about them from which the Christian shrinks; and this is particularly the case when he asks for his enemies' destruction.
Let destruction come upon him at unawares; i.e. let the evil happen to him that he designed against others. As he sought to catch others in traps of which they knew nothing (Psa_35:7), so let an unexpected destruction come upon him. And let his net that he hath hid catch himself (comp. Psa_9:15, Psa_9:16; Psa_57:6; Psa_141:10). It is the perfection of poetic justice when "the engineer" is "hoist by his own petard." Into that very destruction lot him fall; rather, for destruction let him fall therein; i.e. let him not only fall into his own trap, but let his fall prove his destruction. David's imprecations have always something about them from which the Christian shrinks; and this is particularly the case when he asks for his enemies' destruction.
9And my soul shall be joyful in the LORD: it shall rejoice in his salvation.
The Pulpit Commentary
And my soul shall be joyful in the Lord. A sudden transition from imprecatory prayer to thanksgiving, or rather, to the promise of it—"My soul shall be joyful;" i.e. it shall be so when my prayers have been granted. It shall rejoice in his salvation. "Salvation" here is, no doubt, especially, deliverance from the immediate danger, but, perhaps, even here, not only that (see the comment on Psa_35:3).
And my soul shall be joyful in the Lord. A sudden transition from imprecatory prayer to thanksgiving, or rather, to the promise of it—"My soul shall be joyful;" i.e. it shall be so when my prayers have been granted. It shall rejoice in his salvation. "Salvation" here is, no doubt, especially, deliverance from the immediate danger, but, perhaps, even here, not only that (see the comment on Psa_35:3).
10All my bones shall say, LORD, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?
Jamieson-Fausset-Brown
10. All my bones--every part.
him that spoileth him--(Compare Psa 10:2).
10. All my bones--every part.
him that spoileth him--(Compare Psa 10:2).
The Pulpit Commentary
All my bones shall say, Lord, who is like unto thee? The "bones" here represent, not the frame only, as in Psa_34:20, but the entire nature. David promises that his whole nature shall bear witness to God's mercy and goodness, proclaiming that there is "none like unto him" in these respects, none other that can deliver from danger as he can and does. As Hengstenberg observes, "He seeks to make the Lord grant the desired help by promising that the help afforded would yield a rich harvest of praise and thanksgiving." Which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him? (comp. Psa_86:1, where David again calls himself "poor and needy;" i.e. in want of help and peace and comfort; not absolutely without means, or he would not offer any temptation to the spoiler.
All my bones shall say, Lord, who is like unto thee? The "bones" here represent, not the frame only, as in Psa_34:20, but the entire nature. David promises that his whole nature shall bear witness to God's mercy and goodness, proclaiming that there is "none like unto him" in these respects, none other that can deliver from danger as he can and does. As Hengstenberg observes, "He seeks to make the Lord grant the desired help by promising that the help afforded would yield a rich harvest of praise and thanksgiving." Which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him? (comp. Psa_86:1, where David again calls himself "poor and needy;" i.e. in want of help and peace and comfort; not absolutely without means, or he would not offer any temptation to the spoiler.
11False witnesses did rise up; they laid to my charge things that I knew not.
Jamieson-Fausset-Brown
11. False witnesses--literally, "Witnesses of injustice and cruelty" (compare Psa 11:5; 25:19).
11. False witnesses--literally, "Witnesses of injustice and cruelty" (compare Psa 11:5; 25:19).
The Pulpit Commentary
The second part of the psalm begins with a long complaint, David sets forth the woes under which he is suffering. There are:
1. Calumny (Psa_35:11).
2. Ingratitude (Psa_35:12-14).
3. Malevolence (Psa_35:15).
4. Insult from the vile and base (Psa_35:16).
He then passes to prayer: Will not God rescue him (Psa_35:17)? In conclusion, he for the second time promises praise and thanks (Psa_35:18).
False witnesses did rise up; they laid to my charge things that I know not (comp. Psa_27:12); literally, malicious, or unrighteous witnesses (see Exo_23:1). It is not probable that witnesses in a court are intended. David's calumniators accused him privately to Saul of "seeking his hurt" (1Sa_24:9), and so stirred Saul up against him (1Sa_26:19). By what is here said, they appear to have accused him to his face, and to have endeavoured to extort from him a confession of guilt.
The second part of the psalm begins with a long complaint, David sets forth the woes under which he is suffering. There are:
1. Calumny (Psa_35:11).
2. Ingratitude (Psa_35:12-14).
3. Malevolence (Psa_35:15).
4. Insult from the vile and base (Psa_35:16).
He then passes to prayer: Will not God rescue him (Psa_35:17)? In conclusion, he for the second time promises praise and thanks (Psa_35:18).
False witnesses did rise up; they laid to my charge things that I know not (comp. Psa_27:12); literally, malicious, or unrighteous witnesses (see Exo_23:1). It is not probable that witnesses in a court are intended. David's calumniators accused him privately to Saul of "seeking his hurt" (1Sa_24:9), and so stirred Saul up against him (1Sa_26:19). By what is here said, they appear to have accused him to his face, and to have endeavoured to extort from him a confession of guilt.
12They rewarded me evil for good to the spoiling of my soul.
Jamieson-Fausset-Brown
12-14. Though they rendered evil for good, he showed a tender sympathy in their affliction.
spoiling--literally, "bereavement." The usual modes of showing grief are made, as figures, to express his sorrow.
12-14. Though they rendered evil for good, he showed a tender sympathy in their affliction.
spoiling--literally, "bereavement." The usual modes of showing grief are made, as figures, to express his sorrow.
The Pulpit Commentary
They rewarded me evil for good (comp. Psa_35:13). Among those who slandered him were persons with whose troubles he had sympathized, and for whom he had prayed with fasting when they were sick. His worst persecutor, Saul, admitted the charge here made. "Thou art more righteous than I," he said; "for thou hast rewarded me good, whereas I have rewarded thee evil" (1Sa_24:17). To the spoiling of my soul; or, the desolating of my soul. The result of his enemies' machinations against him was to make him a fugitive and a wanderer, to separate him from the friend whom he tenderly loved, from his wife, his parents, and the greater part of his acquaintance.
They rewarded me evil for good (comp. Psa_35:13). Among those who slandered him were persons with whose troubles he had sympathized, and for whom he had prayed with fasting when they were sick. His worst persecutor, Saul, admitted the charge here made. "Thou art more righteous than I," he said; "for thou hast rewarded me good, whereas I have rewarded thee evil" (1Sa_24:17). To the spoiling of my soul; or, the desolating of my soul. The result of his enemies' machinations against him was to make him a fugitive and a wanderer, to separate him from the friend whom he tenderly loved, from his wife, his parents, and the greater part of his acquaintance.
13But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.
The Pulpit Commentary
But as for me, when they were sick, my clothing was sackcloth. It is suggested that David had acted thus, especially in the case of Saul, when he was first afflicted with his terrible malady (1Sa_16:14-23; 1Sa_18:10); but he appears to speak of his habitual practice, whenever any of his friends were sick. (On the putting on of sackcloth as a sign of grief, see Gen_37:34; 2Sa_3:31; 2Sa_21:10; 1Ki_21:27; 2Ki_6:30; 2Ki_19:1; Est_4:1; Job_16:15; Psa_69:11; Psa_69:11, etc.) I humbled my soul with fasting. Another customary indication of grief (see Psa_69:10; Psa_109:24; Jdg_20:26; 1Sa_31:13; 2Sa_1:12; 2Sa_22:16; 1Ki_21:27; Neh_1:4, etc.). And my prayer returned into mine own bosom (comp. Mat_10:13). Prayers for others, if prevented by their unworthiness from benefiting them, are yet not altogether void and vain. They bring a blessing to the man that offers them.
But as for me, when they were sick, my clothing was sackcloth. It is suggested that David had acted thus, especially in the case of Saul, when he was first afflicted with his terrible malady (1Sa_16:14-23; 1Sa_18:10); but he appears to speak of his habitual practice, whenever any of his friends were sick. (On the putting on of sackcloth as a sign of grief, see Gen_37:34; 2Sa_3:31; 2Sa_21:10; 1Ki_21:27; 2Ki_6:30; 2Ki_19:1; Est_4:1; Job_16:15; Psa_69:11; Psa_69:11, etc.) I humbled my soul with fasting. Another customary indication of grief (see Psa_69:10; Psa_109:24; Jdg_20:26; 1Sa_31:13; 2Sa_1:12; 2Sa_22:16; 1Ki_21:27; Neh_1:4, etc.). And my prayer returned into mine own bosom (comp. Mat_10:13). Prayers for others, if prevented by their unworthiness from benefiting them, are yet not altogether void and vain. They bring a blessing to the man that offers them.
14I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.
The Pulpit Commentary
I behaved myself as though he had been my friend or brother. In every such case I sympathized with the sufferer to such an extent, that my conduct was like that of an intimate friend or a brother. I bowed down heavily, as one that mournsth for his mother. Nay, I went further; I took on all those outward signs of grief which are usual when a man has lost his mother. I "bowed down heavily," as though I could scarcely stand. The Orientals are extreme and exaggerated in their manifestations both of joy and grief (see Herod; 8:99).
I behaved myself as though he had been my friend or brother. In every such case I sympathized with the sufferer to such an extent, that my conduct was like that of an intimate friend or a brother. I bowed down heavily, as one that mournsth for his mother. Nay, I went further; I took on all those outward signs of grief which are usual when a man has lost his mother. I "bowed down heavily," as though I could scarcely stand. The Orientals are extreme and exaggerated in their manifestations both of joy and grief (see Herod; 8:99).
15But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:
Jamieson-Fausset-Brown
15-16. On the contrary, they rejoiced in his affliction. Halting, or, "lameness," as in Psa 38:17 for any distress.
abjects--either as cripples (compare 2Sa 4:4), contemptible; or, degraded persons, such as had been beaten (compare Job 30:1-8).
I knew it not--either the persons, or, reasons of such conduct.
tear me, and ceased not--literally, "were not silent"--showing that the tearing meant slandering.
15-16. On the contrary, they rejoiced in his affliction. Halting, or, "lameness," as in Psa 38:17 for any distress.
abjects--either as cripples (compare 2Sa 4:4), contemptible; or, degraded persons, such as had been beaten (compare Job 30:1-8).
I knew it not--either the persons, or, reasons of such conduct.
tear me, and ceased not--literally, "were not silent"--showing that the tearing meant slandering.
The Pulpit Commentary
But in mine adversity they rejoiced, and gathered themselves together; rather, in my fall, or in my halting; "when I halted" (Revised Version). "The word implies a sudden slip and overthrow," such as is represented in 1Sa_18:8-29. Yea, the abjects gathered themselves together against me. Compare the case of Job (Job_30:1-14). It is a matter of common experience that when men fall from a high position into misfortune, the base vulgar crowd always turns against them with scoffs and jeers and every sort of contumely. And I knew it not; rather, and I knew them not; men, i.e; of so low a condition, that I had no acquaintance with them. They did tear me, and ceased not (comp. Job_16:9).
But in mine adversity they rejoiced, and gathered themselves together; rather, in my fall, or in my halting; "when I halted" (Revised Version). "The word implies a sudden slip and overthrow," such as is represented in 1Sa_18:8-29. Yea, the abjects gathered themselves together against me. Compare the case of Job (Job_30:1-14). It is a matter of common experience that when men fall from a high position into misfortune, the base vulgar crowd always turns against them with scoffs and jeers and every sort of contumely. And I knew it not; rather, and I knew them not; men, i.e; of so low a condition, that I had no acquaintance with them. They did tear me, and ceased not (comp. Job_16:9).
16With hypocritical mockers in feasts, they gnashed upon me with their teeth.
The Pulpit Commentary
With hypocritical mockers in feasts; literally, profane jesters of cakes; i.e. ribald parasites at a great man's table, whose coarse buffoonery entitles them to a share of the dainties; they made me their butt, their jest, and their byword (cf. Job_30:9). They gnashed upon me with their teeth; i.e. spoke fiercely and angrily against me, like dogs that snarl and show their teeth (comp. Job_16:9; Psa_37:12).
With hypocritical mockers in feasts; literally, profane jesters of cakes; i.e. ribald parasites at a great man's table, whose coarse buffoonery entitles them to a share of the dainties; they made me their butt, their jest, and their byword (cf. Job_30:9). They gnashed upon me with their teeth; i.e. spoke fiercely and angrily against me, like dogs that snarl and show their teeth (comp. Job_16:9; Psa_37:12).
17Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.
Jamieson-Fausset-Brown
17. darling--(Compare Psa 22:20, 21).
17. darling--(Compare Psa 22:20, 21).
The Pulpit Commentary
Lord, how long wilt thou look on? "How long?" is the common cry of sufferers (Job_19:2; Psa_6:3; Psa_13:1; Psa_79:5; Psa_89:46; Hab_1:2; Rev_6:10), who do not recognize the wholesome discipline of suffering, or realize the fact implied in the phrase, "No cross, no crown." Man desires immediate deliverance; God mostly delays his deliverance until Patience has "had her perfect work" (Jas_1:4). Rescue my soul from their destructions, my darling, from the lions (comp. Psa_22:20).
Lord, how long wilt thou look on? "How long?" is the common cry of sufferers (Job_19:2; Psa_6:3; Psa_13:1; Psa_79:5; Psa_89:46; Hab_1:2; Rev_6:10), who do not recognize the wholesome discipline of suffering, or realize the fact implied in the phrase, "No cross, no crown." Man desires immediate deliverance; God mostly delays his deliverance until Patience has "had her perfect work" (Jas_1:4). Rescue my soul from their destructions, my darling, from the lions (comp. Psa_22:20).
18I will give thee thanks in the great congregation: I will praise thee among much people.
Jamieson-Fausset-Brown
18. (Compare Psa 22:22).
18. (Compare Psa 22:22).
The Pulpit Commentary
I will give thee thanks in the great congregation: I win praise thee among much people. The promise is repeated (see Psa_35:9, Psa_35:10); hut, as before, it is conditional on deliverance being granted, and intended to induce God to grant it, and to grant it speedily.
I will give thee thanks in the great congregation: I win praise thee among much people. The promise is repeated (see Psa_35:9, Psa_35:10); hut, as before, it is conditional on deliverance being granted, and intended to induce God to grant it, and to grant it speedily.
★19Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
Jamieson-Fausset-Brown
19. enemies wrongfully--by false and slanderous imputations.
wink with the eye--an insulting gesture (Pr 6:13).
without a cause--manifests more malice than having a wrong cause.
19. enemies wrongfully--by false and slanderous imputations.
wink with the eye--an insulting gesture (Pr 6:13).
without a cause--manifests more malice than having a wrong cause.
The Pulpit Commentary
The main element of this, the third section of the psalm, is prayer. Complaint finds a voice in Psa_35:20, Psa_35:21, and thanksgiving in Psa_35:28; but with these exceptions, the strophe is one long strain of prayer. The prayer is, first, negative: "Let not mine enemies rejoice" (Psa_35:19); "Keep not silence" (Psa_35:22); "Be not far from me" (Psa_35:22). But after this it becomes mainly positive: "Stir up thyself, and awake to judgment" (Psa_35:23); "Judge me, O Lord" (Psa_35:24); "Let them be ashamed and brought to confusion that rejoice at my hurt" (Psa_35:26); "Let them shout for joy, and be glad, that favour my righteous cause" (Psa_35:27); "Let the Lord be magnified, which hath pleasure in my prosperity" (Psa_35:27).
Let not them that are mine enemies wrongfully rejoice over me (comp. Psa_38:19, where David says that those who "hated him wrongfully" were "multiplied"). David feels that no one had any reason to hate him, since he had always sought the good of all with whom he came into contact (see Psa_35:12). Neither let them wink with the eye that hate me without a cause; i.e. let them not have cause to wink to each other in self-congratulation on their having triumphed over me completely.
The main element of this, the third section of the psalm, is prayer. Complaint finds a voice in Psa_35:20, Psa_35:21, and thanksgiving in Psa_35:28; but with these exceptions, the strophe is one long strain of prayer. The prayer is, first, negative: "Let not mine enemies rejoice" (Psa_35:19); "Keep not silence" (Psa_35:22); "Be not far from me" (Psa_35:22). But after this it becomes mainly positive: "Stir up thyself, and awake to judgment" (Psa_35:23); "Judge me, O Lord" (Psa_35:24); "Let them be ashamed and brought to confusion that rejoice at my hurt" (Psa_35:26); "Let them shout for joy, and be glad, that favour my righteous cause" (Psa_35:27); "Let the Lord be magnified, which hath pleasure in my prosperity" (Psa_35:27).
Let not them that are mine enemies wrongfully rejoice over me (comp. Psa_38:19, where David says that those who "hated him wrongfully" were "multiplied"). David feels that no one had any reason to hate him, since he had always sought the good of all with whom he came into contact (see Psa_35:12). Neither let them wink with the eye that hate me without a cause; i.e. let them not have cause to wink to each other in self-congratulation on their having triumphed over me completely.
20For they speak not peace: but they devise deceitful matters against them that are quiet in the land.
Jamieson-Fausset-Brown
20. deceitful matters--or, "words of deceit."
quiet in the land--the pious lovers of peace.
20. deceitful matters--or, "words of deceit."
quiet in the land--the pious lovers of peace.
The Pulpit Commentary
For they speak not peace. Once more the language of complaint. David's enemies, though they have driven him from the court, and made him a fugitive and a wanderer, were not yet satisfied. They did not speak him peace. They continued to scheme against him. But they devise deceitful matters against them that are quiet in the land. David, if let alone, was willing enough to have remained "quiet in the land." He was a fugitive and an outlaw; but, could he have obtained a safe refuge—the cave of Adullam, or any other—would gladly have remained peacefully within it. But his enemies would not allow him to remain quiet. They stirred up the jealousy and hatred of Saul by false tales, and caused him to be "hunted upon the mountains" (1Sa_26:20).
For they speak not peace. Once more the language of complaint. David's enemies, though they have driven him from the court, and made him a fugitive and a wanderer, were not yet satisfied. They did not speak him peace. They continued to scheme against him. But they devise deceitful matters against them that are quiet in the land. David, if let alone, was willing enough to have remained "quiet in the land." He was a fugitive and an outlaw; but, could he have obtained a safe refuge—the cave of Adullam, or any other—would gladly have remained peacefully within it. But his enemies would not allow him to remain quiet. They stirred up the jealousy and hatred of Saul by false tales, and caused him to be "hunted upon the mountains" (1Sa_26:20).
21Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.
Jamieson-Fausset-Brown
21. On the gesture compare Psa 22:7; and on the expressions of malicious triumph, compare Psa 10:13; 28:3.
21. On the gesture compare Psa 22:7; and on the expressions of malicious triumph, compare Psa 10:13; 28:3.
The Pulpit Commentary
Yea, they opened their mouth wide against me, and said, Aha, aha! our eye hath seen it. They "opened their mouth wide" in scornful derision; and shouted triumphantly, "Ha, ha! our eye hath seen his downfall!"
Yea, they opened their mouth wide against me, and said, Aha, aha! our eye hath seen it. They "opened their mouth wide" in scornful derision; and shouted triumphantly, "Ha, ha! our eye hath seen his downfall!"
22This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
The Pulpit Commentary
This thou hast seen, O Lord. Nothing of this has been hid from thee; thine eye, O Lord, has seen it. Therefore I call upon thee. Keep not silence. Refrain not thyself. "Up, and let not man have the upper hand" (PS. Psa_9:19). O Lord, be not far from me. Draw near, hasten, vindicate my name (comp. Psa_22:19; Psa_38:21; Psa_70:1-5 :12).
This thou hast seen, O Lord. Nothing of this has been hid from thee; thine eye, O Lord, has seen it. Therefore I call upon thee. Keep not silence. Refrain not thyself. "Up, and let not man have the upper hand" (PS. Psa_9:19). O Lord, be not far from me. Draw near, hasten, vindicate my name (comp. Psa_22:19; Psa_38:21; Psa_70:1-5 :12).
23Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.
Jamieson-Fausset-Brown
23-24. (Compare Psa 7:6; 26:1; 2Th 1:6). God's righteous government is the hope of the pious and terror of the wicked.
23-24. (Compare Psa 7:6; 26:1; 2Th 1:6). God's righteous government is the hope of the pious and terror of the wicked.
The Pulpit Commentary
Stir up thyself, and awake to my judgment (camp. Psa_80:2; Psa_44:23; Psa_78:65). The psalmists call on God to awake, not as though he were really asleep, but as a sort of stirring appeal to him to arise and manifest himself. Even unto my cause, my God and my Lord. "Awake," i.e; "to judge my cause—to acquit me, and condemn my enemies" (camp. Psa_9:4; Psa_35:1; Psa_43:1, etc.).
Stir up thyself, and awake to my judgment (camp. Psa_80:2; Psa_44:23; Psa_78:65). The psalmists call on God to awake, not as though he were really asleep, but as a sort of stirring appeal to him to arise and manifest himself. Even unto my cause, my God and my Lord. "Awake," i.e; "to judge my cause—to acquit me, and condemn my enemies" (camp. Psa_9:4; Psa_35:1; Psa_43:1, etc.).
24Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.
The Pulpit Commentary
Judge me, O Lord my God, according to thy righteousness, Let thy law of righteousness be the rule by which I am judged, and my enemies also. Then the victory will remain with me; thou wilt not let them rejoice over me.
Judge me, O Lord my God, according to thy righteousness, Let thy law of righteousness be the rule by which I am judged, and my enemies also. Then the victory will remain with me; thou wilt not let them rejoice over me.
25Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.
Jamieson-Fausset-Brown
25. swallowed him up--utterly destroyed him (Psa 21:9; La 2:16).
25. swallowed him up--utterly destroyed him (Psa 21:9; La 2:16).
The Pulpit Commentary
Let them not say in their hearts, Ah! so would we have it (camp. Psa_35:21); literally, ah! our soul, i.e. "our heart's desire is accomplished; we have got our wish." Let them not say, We have swallowed him up; i.e. destroyed him, ruined him, brought him to an evil end.
Let them not say in their hearts, Ah! so would we have it (camp. Psa_35:21); literally, ah! our soul, i.e. "our heart's desire is accomplished; we have got our wish." Let them not say, We have swallowed him up; i.e. destroyed him, ruined him, brought him to an evil end.
26Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
Jamieson-Fausset-Brown
26. clothed--covered wholly (Job 8:22).
26. clothed--covered wholly (Job 8:22).
The Pulpit Commentary
Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me (camp. Psa_35:4, of which this is an enlargement, with variations, the sentiment being exactly the same). Very similar maledictions will be found in Psa_40:14; Psa_70:2; Psa_71:13; Psa_109:29.
Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me (camp. Psa_35:4, of which this is an enlargement, with variations, the sentiment being exactly the same). Very similar maledictions will be found in Psa_40:14; Psa_70:2; Psa_71:13; Psa_109:29.
27Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.
Jamieson-Fausset-Brown
27. favour ... cause--delight in it, as vindicated by Thee.
Let the Lord, &c.--Let Him be greatly praised for His care of the just.
27. favour ... cause--delight in it, as vindicated by Thee.
Let the Lord, &c.--Let Him be greatly praised for His care of the just.
The Pulpit Commentary
Let them shout for joy, and be glad, that favour my righteous cause. When David's enemies are "ashamed and put to confusion" (Psa_35:26), his friends will naturally "shout for joy, and be glad." This they will do, partly, out of sympathy; partly because their own interests are bound up with those of their leader. Had Saul captured David when he "hunted him upon the mountains," the fate of David's followers would have been death or exile. Yea, let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servant; literally, in the peace of his servant. God desires that David's present troubles should cease, and that he should enjoy a time of rest and tranquillity. This was granted him, to some extent, at Ziklag (1Sa_27:4-7), but more fully when he came into his kingdom (2Sa_5:1-16).
Let them shout for joy, and be glad, that favour my righteous cause. When David's enemies are "ashamed and put to confusion" (Psa_35:26), his friends will naturally "shout for joy, and be glad." This they will do, partly, out of sympathy; partly because their own interests are bound up with those of their leader. Had Saul captured David when he "hunted him upon the mountains," the fate of David's followers would have been death or exile. Yea, let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servant; literally, in the peace of his servant. God desires that David's present troubles should cease, and that he should enjoy a time of rest and tranquillity. This was granted him, to some extent, at Ziklag (1Sa_27:4-7), but more fully when he came into his kingdom (2Sa_5:1-16).
28And my tongue shall speak of thy righteousness and of thy praise all the day long.
Jamieson-Fausset-Brown
28. In this praise of God's equitable government (Psa 5:8) the writer promises ever to engage.
28. In this praise of God's equitable government (Psa 5:8) the writer promises ever to engage.
The Pulpit Commentary
And my tongue shall speak of thy righteousness and of thy praise all the day long (camp. Psa_35:9, Psa_35:10, and Psa_35:18). David means to premise perpetual gratitude and thankfulness. He will not merely return thanks publicly, once for all, in the great congregation (Psa_35:18), but will continue to praise God always.
And my tongue shall speak of thy righteousness and of thy praise all the day long (camp. Psa_35:9, Psa_35:10, and Psa_35:18). David means to premise perpetual gratitude and thankfulness. He will not merely return thanks publicly, once for all, in the great congregation (Psa_35:18), but will continue to praise God always.
THE HOLY BIBLE
Psalms
Chapter 35
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105