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Psalm Thirty-five
New King James Version (NKJV)
INTRODUCTION TO PSALM 35
cf15I A Psalm of David. This psalm seems to have been
written by David
when he was persecuted by Saul; and when many false charges
were brought against him by his courtiers; and when he was the scorn and
derision of the people; the subject of it is pretty much of the same kind with
the seventh psalm
and might be written about the same time that was
and on
the same occasion; and it may be applied to the church and people of God in
like cases. There is a passage in it
Psalm 35:19
which
our Lord seems to refer to and apply to himself
John 15:25; and
some interpret the whole of it concerning him. The Arabic version calls it a
prophecy of the incarnation; though there does not appear any thing in it
applicable to that.
Psalm 35:1 Plead
my cause
O Lord
with those who strive with me; Fight against those who fight against me.
YLT
1By David. Strive
Jehovah
with my strivers
fight with my fighters
Plead my cause
O Lord
with them that strive with me
.... Meaning
Saul and his courtiers; concerning whom he elsewhere desires that the Lord
would judge between them
plead his cause
and deliver him; as he accordingly
did
and maintained it
and the righteousness of it
1 Samuel 24:12. So
Christ pleaded not his own cause as man
but committed himself to him that
judgeth righteously; and his people leave their cause with him
who is their
advocate
and is able to plead it thoroughly; and does plead it against wicked
and ungodly men
who unrighteously charge them; against. Satan the accuser of
the brethren
who stands at their right hand to resist them; and against their
own hearts
and the sins of them
which lust and war against them
and condemn
them;
fight against them that fight against me: so the Lord
is sometimes represented as a man of war
and Christ as a warrior fighting for
the saints; and safe are they on whose side he is; but miserable all such who
are found fighters against him and his; for none ever opposed him and
prospered.
Psalm 35:2 2 Take hold of shield and
buckler
And stand up for my help.
YLT
2Take hold of shield and
buckler
and rise for my help
Take hold of shield and buckler
.... Defensive weapons;
not that the Lord stands in need of any of these to defend himself with: but
the sense is
that he would be as these to David; as he was to him
and is to
all his people; namely
their shield and buckler: he gives unto them the shield
of salvation; he encompasses them about with his favour as with a shield
and
keeps them by his power safe from all their enemies;
and stand up for mine help; for which the Lord
arises
and stands by his people
and against their enemies
delivering them
out of their hands.
Psalm 35:3 3 Also draw out the spear
And
stop those who pursue me. Say to my soul
“I am your salvation.”
YLT
3And draw out spear and
lance
To meet my pursuers. Say to my soul
`Thy salvation I [am].'
Draw out also the spear
.... An offensive weapon;
expressive of the vengeance which God sometimes takes of the enemies of his
people
when he bends his bow
shoots his arrows
whets his glittering sword
and his hand takes hold of judgment;
and stop the way against them that persecute me; that they
might not overtake him; God can hinder
and he sometimes does hinder
persecutors from overtaking his people in their straits; and as he hedges up
their way with thorns
that they cannot proceed as they have begun
so he
hedges up the way of their enemies; interposes himself and his power
and is a
wall of fire about them; a wall for the defence and security of his saints
and
a wall of fire for the consumption of those that rise up against them. The
words may be rendered
"draw out the spear and sword
to meet those that
persecute me"F16So Grotius
Amama
Ainsworth
and some in
Mollerus. ; for סגיר is a noun
and signifies a sword
shut up in its scabbard; from whence "sagaris" comes
which is kind
of a sword;
say unto my soul
I am thy salvation; Christ is the
salvation of his people; he is the only person appointed
provided
promised
and sent to be the Saviour; and he is the alone author of salvation it is
wrought out by him
and it is in him
and in him only; and therefore he is
called their salvation
and the salvation of God: and they are interested in
the salvation which is in him; it was designed
prepared
and wrought out for
them
and for them only; and is applied unto them by the Spirit
and they shall
perfectly enjoy it to all eternity: find yet sometimes they are at a loss about
their interest in it
and desire might be made known unto them
which was the
case of the psalmist here; they
as he
see their necessity it
and that there
is no comfort nor safety without it they are wonderfully delighted with the
excellency of it
that it is so great in itself
so suitable to them
so complete
and perfect
and of an everlasting duration yet
what through the hidings of
God's face
the temptations of Satan
the greatness of their sins
and the
prevalence of unbelief
they cannot tell how to believe their interest in it;
yet most earnestly desire the Lord would show it to them
and assure them of
it; which favour
when granted
is by the witnessings of the Spirit to their
spirits
that they are the children of God
and the redeemed of the Lamb: and
this is said particularly to them; it is not a discovery of salvation by Christ
in general; that they have before; but it is a saying to their souls
that it
is theirs; and when this is spoken bathe to the soul by the Spirit of God
it
is effectual; and removes unbelief at once
and fills with joy unspeakable and
full of glory.
Psalm 35:4 4 Let those be put to shame
and brought to dishonor Who seek after my life; Let those be turned back and
brought to confusion Who plot my hurt.
YLT
4They are ashamed and blush
those seeking my soul
Turned backward and confounded
Those devising my evil.
Let them be confounded
and put to shame
that seek after my soul
.... This
petition
and what follows
which seem to be by way of imprecation
are to be
considered as prophecies of what would be
and as expressions of faith that so
it should be; and are not to be drawn into examples
and to be imitated by
private persons; nor are they contrary to those evangelical rules
which
require men to love their enemies
and pray for them; to give place to wrath
and not meditate vengeance
nor take it: and so it was with David's enemies.
Saul
who hunted after his soul or life
to take it away
was filled with shame
and confusion
when David
having cut off the skirt of his garment
held it up
to him; by which he was convinced that his life was in his hands
and he did
not take it away
though he was seeking after his: and so it will fare with the
enemies of Christ
the Jews; who sought to take away his life and did take it
away
when they shall see him come in the clouds of heaven
whom they have
pierced; and in like manner will it be with the enemies of all his people
whom
nothing will content but their lives
when they shall see the lambs they have
worried and butchered on Christ's right hand
and they on the left; and to the
sheep said
Come
ye blessed; and to them
Go
ye cursed
Matthew 25:34;
let them be turned back and brought to confusion that devise my
hurt; as Saul did David's
even when he made the most specious show of
affection and respect unto him
as well as when he more openly persecuted him;
and more than once was he turned back with shame
and departed home; see 1 Samuel 24:22. The
Jews
that came to apprehend Christ
together with the Roman soldiers
and who
had devised and intended his hurt
went backward
and fell to the ground with
shame and confusion
when
having asked them who they sought
and they had
replied
told them he was the person; and how often has it been
that when
wicked men have devised
deceitful matters against the members of Christ
that
their counsel has been carried headlong
they have not been able to perform
their enterprises; a hook has been put into their nose
and a bridle in their
jaws
and they have been turned back the way they came
with shame and
disgrace.
Psalm 35:5 5 Let them be like chaff
before the wind
And let the angel[a] of the Lord chase them.
YLT
5They are as chaff before
wind
And a messenger of Jehovah driving away.
Let them be as chaff before the wind
.... As they
are; see Psalm 1:4;
and let the angel of the Lord chase them; either a good
angel
who is the Lord's
his creature that ministers unto him
and is ready to
obey his orders; and who
as he encamps about the saints and protects them
so
he is able to destroy their enemies; as one angel in a night destroyed all the
firstborn in Egypt
and another the whole army of the Assyrians
Exodus 12:29; an
angel of the Lord
who is swift to fly
and so to chase and overtake
and able
to execute whatever is the will of the Lord; or else an evil angel
who is the
Lord's
being made by him
though not made evil by him; and who is under his
restraints
and can do nothing but by his permission; and who sometimes is
employed by the Lord
as the executioner of his wrath upon wicked men; is
suffered to distress and torture their consciences in this life
and hereafter
drag them into everlasting burnings
prepared for the devil and his angels.
Psalm 35:6 6 Let their way be dark and
slippery
And let the angel of the Lord pursue them.
YLT
6Their way is darkness and
slipperiness
And a messenger of Jehovah their pursuer.
Let their way be dark and slippery
.... In which they run
before the angel
chasing and pursuing them; so that they know not where they
are
at what they stumble
whither to flee
nor how to stand; the ways of wicked
men are as darkness
they know not in what condition they are
and whither they
are going; and utter darkness
even blackness of darkness
is reserved for
them: but here it means a calamitous
uncomfortable
fickle
and unstable
situation in this life; see Jeremiah 23:11. The
allusion is to some of the valleys in the land of Palestine
which were dark
and the roads in them very smooth and slippery
as travellers in those parts
have observedF17See Maundrell's Travel's
p. 7. ;
and let the angel of God persecute them; See Gill on Psalm 35:5.
Psalm 35:7 7 For without cause they
have hidden their net for me in a pit
Which they have dug
without cause for my life.
YLT
7For without cause they hid
for me their netpit
Without cause they digged for my soul.
For without cause have they hid for me their net in a pit
.... This is
said in allusion to the custom of digging pits
and putting nets into them
for
the catching of wild beasts; and covering them with straw or dust
or such like
things
as Jarchi observes
that they might not be discerned; and which intends
the secret and crafty methods taken by David's enemies to ensnare him and
destroy him; though he had given them no cause to use him in such a manner;
which is an aggravation of their sins
and a reason of the above imprecations
as well as of what follows: and in the same manner
and without any just cause
Christ and his members have been treated by wicked men
and therefore their
damnation is just
and will be inevitable:
which without cause
they have digged for my soul; which is added for further explanation's
sake
and to aggravate their sin
and to show the justness of their punishment.
Psalm 35:8 8 Let destruction come upon
him unexpectedly
And let his net that he has hidden catch himself; Into that
very destruction let him fall.
catcheth
him
For desolation he falleth into it.
Let destruction come upon him at unawares
.... Or a
"storm"F18שואה "tumultuosa
calamitas"
Cocceius; so Ainsworth; "tumultus"
Vatablus.
such
as is caused in the eastern countries by a south wind
very sudden
violent
and destructiveF19See Thevenot
Tavernier
&c. : the singular
number being here used
some Jewish commentators
as Kimchi
have thought Saul
is particularly meant; and some Christian interpreters have been of opinion
that Judas is intended: the imprecations here may be compared with those which
respect him
Psalm 109:6. Though
this may regard every one of the enemies of David
or of Christ and his people
whose ruin and destruction will come upon them unawares; see 1 Thessalonians 5:3;
and let his net that he hath laid catch himself; a figurative
expression
agreeable to the allusion before made
and which is explained in
the next clause;
into that very destruction let him fall
which he had
designed and contrived for others; so Haman was hanged on the same gallows he
had prepared for Mordecai; and so it often is in the course of Providence
that
the wicked fall into the same calamity they have intended and endeavoured to
bring others into; see Psalm 7:15.
Psalm 35:9 9 And my soul shall be
joyful in the Lord;
It shall rejoice in His salvation.
YLT
9And my soul is joyful in
Jehovah
It rejoiceth in His salvation.
And my soul shall be joyful in the Lord
.... Not in
the destruction of his enemies
but in the God of his salvation; the Targum is
"in the Word of the Lord"; the essential Word of God
the promised
Messiah
Saviour
and Redeemer. Christ is the object of a believer's joy; he
rejoices in his person
as he is the mighty God
able to save him
and to keep
what he has committed to him
and to preserve him from falling; as he is God
and man in one person
and so fit to be a Mediator between God and man; and as
he is a Prophet to instruct him
a Priest to expiate his sin and make
intercession for him
and as a King to rule over
protect
and defend him; and
as he stands in the relations of a father
husband
brother
and friend: he
rejoices in what he has done and is doing; in that this Word is made flesh
and
has obtained eternal redemption
and now appears in the presence of God
as an
advocate and intercessor: it follows
it shall rejoice in his salvation; that which Jehovah the
Father has determined upon
provided for
and has formed the scheme of; that
which Jehovah the Son undertook to accomplish
and now has finished; and that
which Jehovah the Spirit had made a discovery and application of unto the
psalmist
in answer to his request in Psalm 35:3. This
filled him with so much joy
as it does every believer that has a view of
interest in it; seeing hereby the law is fulfilled
justice is satisfied
sin
is atoned for
the pardon of it is procured
an everlasting righteousness is
brought in
and a solid foundation laid for hope of eternal glory and
happiness.
Psalm 35:10 10 All my bones shall say
“Lord
who is
like You
Delivering the poor from him who is too strong for him
Yes
the poor
and the needy from him who plunders him?”
YLT
10All my bones say
`Jehovah
who is like Thee
Delivering the poor from the stronger than he
And the poor
and needy from his plunderer.'
All my bones shall say
.... So
in a figurative
sense
vexation and disquietude are ascribed to the bones
Psalm 6:2; and
sometimes joy and gladness
Psalm 51:8. His
soul is said to rejoice in Psalm 35:9; and
here his bones are said to show forth the praises of the Lord; and both
together design the whole man
as heart and flesh in Psalm 84:2; and the
bones being the strength of the body may denote his saying what follows
with
all his might
and with all his strength
and with the utmost fervency of
spirit:
Lord
who is like unto thee; on account of the
perfections of his nature
which appear in the salvation and deliverance of his
people: there is none like unto him for his wisdom
holiness
power
grace
and
mercy; for his foreknowledge
wisdom
and counsel
in forming the scheme of
salvation; for his holiness and justice
which are glorified by it; for his
might and power in effecting it; and for his grace
mercy
goodness
and
faithfulness shown in keeping covenant with his people
in pardoning and
passing by their iniquity and transgression
and in condescending to take
notice of his poor and needy
to deliver them
as follows; see Psalm 113:5;
which deliverest the poor from him that is too strong for him: yea
the poor and the needy from him that spoileth him? in which
words the psalmist doubtless respects himself and his own case
who was poor
and afflicted
and stood in need of help when he was persecuted by Saul
who
was his enemy
too strong for him
and who sought to spoil and ruin him
but
the Lord delivered him out of his hands; see Psalm 18:17. They
agree with the case of all the Lord's poor and needy
who are so not only in a
temporal sense
as they commonly be; and in such sense as all mankind are
though everyone is not sensible of his spiritual poverty through sin; having
neither food nor raiment
nor anything to procure them with
and yet think
themselves rich and increased with goods; but in the best sense
being poor in
spirit and rich in faith; these have enemies stronger than they. Sin is
sometimes represented as a person
their antagonist that fights against them
wars with them
prevails over them sometimes
and carries them captive: sin is
too strong for a man without the grace of God; nay
it was too strong for Adam
in innocence
and spoiled him of the image of God
stripped him of his
righteousness
and marred all the glory and honour in which he was; and it is
too strong for a man that has the grace of God
when left to himself: but the
Lord delivers his people from it; they; are redeemed from it
and saved from
punishment for it by the blood of Christ; and they are freed from the power and
dominion of it
by the Spirit and grace of Christ at conversion
and at death
they are delivered from the being of it. Satan is the strong man armed
and is
more than a match for the poor and needy; but Christ the mighty God is stronger
than he
and has ransomed them out of the hands of him that was stronger than
they; and the prey
or they that were made a spoil by him
are taken out of the
hands of the mighty
and the lawful captive is delivered: they are
indeed
assaulted by his temptations
in which he would be too many for them
but that
they are strengthened against him by the Lord
and are enabled to withstand
him; who
in the issue
flees from them; nor can he do as he pleases with them
nor reassume his power over them he once had
nor lead them captive at his will
as he once did: God is on their side
Christ is their patron and defender
that
pleads their cause against him; the Spirit that is within them is greater than
he that is in the world; angels are all around them
and in a little while
these poor and needy will be in heaven
and out of his reach
and so of every
oppressor and persecutor; now they are the weak things of this world
and their
enemies are the mighty ones
and too strong for them
who spoil them of their
good name and character
and sometimes of their goods and property; but the
Lord does and will deliver them out of their hands
and enter them into rest
where the wicked cease from troubling.
Psalm 35:11 11 Fierce witnesses rise up; They
ask me things that I do not know.
YLT
11Violent witnesses rise up
That which I have not known they ask me.
False witnesses did rise up
.... Against David
saying he sought the hurt of Saul
1 Samuel 24:9
as
did against David's antitype
the Lord Jesus Christ
Matthew 26:59; and
against his apostles
Acts 24:5; and very
frequently do they rise up and bear false witness against his people
which is
a very heinous crime;
they laid to my charge things that I knew not: such as David
was not conscious of
never thought of doing
much less attempted to do; as the
taking away of Saul's life
the contrary of which appeared by his cutting off
his skirt only when he was in his hands
and taking away his spear from his
bolster when he could have taken off his head; and such were the things laid to
the charge of the Messiah
David's son
who knew no sin
nor did any; and the
like are exhibited against his members
who go through good report and bad
report
and whose good conversation is falsely accused by malicious men.
Psalm 35:12 12 They reward me evil for
good
To the sorrow of my soul.
YLT
12They pay me evil for good
bereaving my soul
They rewarded me evil for good
.... For the good David
did in killing Goliath
and slaying his ten thousands of the Philistines
and
thereby saving his king and country
Saul and his courtiers envied him
and
sought to slay him: so our Lord Jesus Christ
for all the good he did to the
Jews
by healing their bodies of diseases
and preaching the Gospel to them for
the benefit of their souls
was rewarded with reproaches and persecutions
and
at last with the shameful death of the cross; and in like manner are his people
used; but this is an evil that shall not go unpunished; see Proverbs 17:13. It
is added
to the spoiling of my soul; or "to
the bereaving of it"F20שכול
"orbitatem"
Montanus
Vatablus
Junius & Tremellius
Piscator
Cocceius
Gejerus
Michaelis; so Ainsworth. ; causing it to be fatherless; that
is
to the bereaving it of its joy
peace
and comfort; so fatherless is put
for comfortless
John 14:18; or to
the taking away of his soul
which being separated from the body
its companion
is left alone
as one that is fatherless.
Psalm 35:13 13 But as for me
when they
were sick
My clothing was sackcloth; I humbled myself with fasting; And
my prayer would return to my own heart.
YLT
13And I -- in their sickness
my clothing [is] sackcloth
I have humbled with fastings my soul
And my prayer
unto my bosom returneth.
But as for me
when they were sick
.... Or under any
disorder or distress of body or mind
when any misfortune or infirmity attended
them; meaning Saul and his courtiers
before David was persecuted by them;
my clothing was sackcloth; that is
he was grieved
and mourned for them
it being usual to put on sackcloth in time of mourning;
see Genesis 37:34;
I humbled my soul with fasting; on the account of them
giving up himself to prayer for them
as follows:
and my prayer returned into mine own bosom; that is
he
prayed privately and heartily for them
as for himself; he was constant in it
his heart was in it
and he took delight in it
and he was heard and answered;
unless the sense should be
that his prayer was slighted by them
and so
returned back to himself
as a present despised is returned; but however it was
not without its effect
the good for which he prayed for them was returned by
the Lord unto him.
Psalm 35:14 14 I paced about as though he
were my friend or brother; I bowed down heavily
as one who mourns for
his mother.
YLT
14As [if] a friend
as [if]
my brother
I walked habitually
As a mourner for a mother
Mourning I have
bowed down.
I behaved myself as though he had been my friend or
brother
.... Meaning either Saul or Doeg the Edomite
or some such evil
man; somewhat like this he says of Ahithophel
Psalm 41:9; and
Arama thinks he is meant here; as Christ of Judas
whom he called friend
when
he came to betray him; and who not only ate with him at table of his bread
but
was steward of his family
and carried the bag
Matthew 26:50;
I bowed down heavily
as one that mourneth for his mother; or as a
mother that mourneth for her son
as Jarchi interprets it
whose affections are
very strong; and thus Christ wept over Jerusalem
and had a tender concern for
and sympathy with the Jews
his implacable enemies
and wept over them
and prayed
for them
Luke 19:41.
Psalm 35:15 15 But in my adversity they
rejoiced And gathered together; Attackers gathered against me
And I did not
know it; They tore at me and did not cease;
YLT
15And -- in my halting they
have rejoiced
And have been gathered together
Gathered against me were the
smiters
And I have not known
They have rent
and they have not ceased;
But in mine adversity they rejoiced
.... Or "at my
halting"F21בצלעי "in
claudicatione mea"
Pagninus
Montanus
Vatablus
Gejerus
Michaelis; so
Ainsworth.
either by means of falling into sin; good men are subject to slips
and falls
and that to the dislocating or breaking of their bones
which cause
them to go halting all their days; wicked men watch for their halting
as
Jeremiah's familiars did for his
Jeremiah 20:10; and
rejoice at it; see Psalm 38:16; or by
falling into some misfortune or calamity; hence we render it
"adversity"
and may design some affliction or other
as in Micah 4:6
at which
wicked men rejoice; see Ezekiel 35:15; so
David's enemies rejoiced at his afflictions; and the enemies of his son and
antitype
the Lord Jesus Christ
were glad when Judas offered to betray him to
them; more so when they had got him into their hands; and most of all when he
was condemned and crucified: and so do the enemies of his people
as the Philistines
sported with Samson when he was in his adversity
and as the antichristian
party will rejoice and send gifts one to another when the two witnesses are
slain; but the saints have a gracious God
who knows their souls in adversity;
a sympathizing high priest
who is touched with a feeling of their infirmities;
and fellow saints that are afflicted with them in all their afflictions
and
bear a part of their burdens;
and gathered themselves together; not to pity him
but to
insult him; not to help him in his distress
but to add to it;
yea
the abjects gathered
themselves together against me; mean persons
the refuse and scum of the
earth; such as Job describes
Job 30:1; the word
may be rendered "smitten"F23נבים
"percussi"
Pagninus
Montanus
Vatablus
Cocceius.
either in
spirit
as in Isaiah 66:2; they
pretending sorrow of heart for his troubles; or rather smitten in body
in
their feet
as Mephibosheth was; yet as lame as they were
and notwithstanding
their lameness
they got together to rejoice at David's halting: or it may be
best of all to understand it of their being smitten of God and afflicted; and
the sense may be
that though the hand of God was upon them
this did not deter
them from gathering together to insult David in his afflictions; some render
the word "smiters"F24So Ainsworth.
that is
with their
tongues
and so the Targum
"the wicked who smite with their words";
see Jeremiah 18:18; and
such sort of persons were they that gathered together against Christ: it is
true indeed that some of them were men of rank and figure
were the princes of
this world
as Herod and Pontius Pilate
and the Jewish rulers
Acts 4:27
compared
with Psalm 2:1; but the
greater part of them were the meaner sort of people; particularly the Roman
soldiers that gathered about him
and sported with him in Pilate's hall
and
that surrounded him with scoffs when upon the cross; these also were literally
"smiters" of him
both with words and with their hands
and are so
called
Isaiah 50:6;
and I knew it not; David knew his enemies
or he could not have shown so much concern for them
as he did in the preceding
verses; but either he knew not of their gathering together against him; until
he saw them in great numbers about him; or he was not conscious to himself of
any evil he had done them
that should be the reason of it; and this was the
case of his son the Messiah
he who they were that gathered about him
even
those that blindfolded him
and bid him prophesy who smote him; but he knew no
sin he had done why he should be treated in the manner he was;
they did tear me
and ceased not; not their own
garments
as some supply it
pretending great grief of heart for him; nor their
mouth with laughing at him
as others; see Psalm 35:21; but
either his character and reputation
with hard sayings and reproachful words
or his flesh with blows; and this they did incessantly; and which was literally
true of Christ
whose enemies tore his flesh
by plucking off the hair
by
buffeting and scourging him
and by piercing his hands and his feet with nails
when they crucified him; and they ceased not
even after death
to pierce his
side with a spear.
Psalm 35:16 16 With ungodly mockers at
feasts They gnashed at me with their teeth.
YLT
16With profane ones
mockers
in feasts
Gnashing against me their teeth.
With hypocritical mockers in feasts
.... That is
the abjects
gathered
themselves together with such; these may design Saul's courtiers
his
parasites and flatterers
and who were hypocrites in religion also
and made it
their business at Saul's table
and in their banquetings and revellings
to
mock at David; and who were "hypocritical mockers of" or "for a
piece of bread"F25לעגי מעוג "subsannatoribus subcineritii panis"
Vatablus; "subsanmantes propter placentam"
Piscator; "scoffers
for a cake of bread"
Ainsworth; hence a "parasite"
a
"table companion"
or "trencher friend"
is used for a
"flatterer"
vid. Suidam in voce παρασιτος.
as it may
be rendered; the same word is used for a pastry
or cake
and for flatterers;
and they used at their feasts to throw a pastry baked with honey to parasitesF26Weemse's
Christ. Synag. l. 1. c. 6. s. 8. p. 209. of the Moral Law
l. 2. c. 9. p. 310.
for the word מעוג signifies a cake
or a piece of
bread
1 Kings 17:12; and
the sense may be
that they mocked at David as wanting a piece of bread
and
that he had brought himself to one; or else those
and they that gathered with
them especially
mocked at David for the sake of a meal; or for a piece of
bread; see Proverbs 28:27; and
such sort of men were the enemies of Christ
the Scribes and Pharisees
hypocrites to God
flatterers of men
who loved feasts
and the uppermost
places there
and whose god was their belly; and who were mockers of Christ
derided his doctrine
and scoffed at his person
especially when he hung upon
the cross;
they gnashed upon me with their teeth; in
indignation and contempt; as Stephen's enemies did on him
Acts 7:54.
Psalm 35:17 17 Lord
how long will You
look on? Rescue me from their destructions
My precious life from the
lions.
YLT
17Lord
how long dost thou
behold? Keep back my soul from their desolations
From young lions my only one.
Lord
how long wilt thou look on?.... And behold these
injuries and insults
and not arise to help and save? The psalmist firmly
believed the omniscience of God
and was well assured he saw all that was done;
but he was ready to consider him only as a spectator; or
however
seems
impatient until he arose and showed himself strong on his behalf; see Psalm 35:22;
rescue my soul from their destructions
my darling from the lions; his
"soul" and his "darling" mean the same; either his life
than which nothing is dearer to a man; or his soul
his more noble part
and
which was now "alone"
or solitary
as the wordF1יחידתי "solitariam meam"
Piscator
Gejerus
Schmidt
Michaelis; so Ainsworth. used signifies; being forsaken of God and
men
and was desolate and afflicted
as it is rendered Psalm 25:16; or his
whole person
which was among men comparable to lions
for their strength and
savageness
who breathed out nothing but cruelty and destruction; from which he
desires he might be rescued
or returned to the quiet possession of his own
house
and the house of God: the words are much the same with those of the
Messiah; see Gill on Psalm 22:20 and See
Gill on Psalm 22:21.
Psalm 35:18 18 I will give You thanks in
the great assembly; I will praise You among many people.
YLT
18I thank Thee in a great
assembly
Among a mighty people I praise Thee.
I will give thee thanks in the great congregation
.... This is
the resolution the psalmist came unto; the promise he made
that should he be
delivered from his enemies
he would give God thanks in the most public manner;
that is
he would acknowledge God to be the author of the mercy
and himself
unworthy of it; and would ascribe glory
honour
blessing
and thanksgiving to
him
in the midst of the church and people of God; they joining with him in it
when he should be restored to an attendance with them he before prays for;
I will praise thee among much people; meaning the
same as before
the people of God meeting together for solemn worship; the
great congregation of all
and the much people
will be the saints in heaven
when they shall be gathered together
and sing the song of Moses and the Lamb.
The words will bear to be applied to the Messiah
see Psalm 22:22.
Psalm 35:19 19 Let them not rejoice over
me who are wrongfully my enemies; Nor let them wink with the eye who hate me
without a cause.
YLT
19Mine enemies rejoice not
over me [with] falsehood
Those hating me without cause wink the eye.
Let not them that are mine enemies wrongfully rejoice over me
.... The word
"wrongfully" is to be joined not to the word "rejoice"
but
to the word "enemies"; and the sense is
that they were his enemies
wrongfully
for false reasons
unjust causes
or without any cause that was
just; as follows;
neither let them wink
with the eye that hate me without a cause; such were David's
enemies
particularly Saul
Psalm 7:4; and such
were the enemies of Christ: this last clause is thought to be referred to by
him
and applied to himself
John 15:25; and the
whole of this is said him and by him
Psalm 69:4; see
also Psalm 109:3. These
were the Jews
of whom he came
among whom he was
and who had no reason to be
his enemies
and to hate him; since he was harmless and inoffensive in his life
and conversation among them; went about doing a great deal of good to them
both for soul and body
and always expressed the most tender concern for them:
they had reasons for their hatred and rejection of him
but not justifiable
ones; such as the meanness of his person and state in their view
the doctrines
he preached relating to his deity
divine sonship
and the distinguishing grace
of God; and his inveighing against the sins and vices which prevailed among them;
and such are the enemies of his people
who hate them
though they are the
quiet in the land
as is said in Psalm 35:20; and
are harmless and inoffensive in their behaviour towards men: these are hated
for Christ's sake; and because he has chosen and called them out of the world;
and because of their principles
which are distinguishing
and their practices
which are good: now the psalmist entreats that such might not be suffered to go
on rejoicing over him
and at his calamities
but that he might be delivered
out of all troubles
and out of their hands; and that they might not have any
reason to wink with their eyes in a scornful and deriding way to him
and as
expressing their pleasure to one an other at his distresses; see Proverbs 1:12.
Psalm 35:20 20 For they do not speak
peace
But they devise deceitful matters Against the quiet ones in the
land.
YLT
20For they speak not peace
And against the quiet of the land
Deceitful words they devise
For they speak not peace
.... Meaning to himself
or any good man; as Joseph's brethren could not to him
Genesis 37:4; such
were the men David had to do with
Psalm 120:6; and
such were the enemies of Christ
who could not give him a good word
nor speak
one to him
John 10:20; and
such are the enemies of his people
who breathe out nothing but threatenings
and slaughter
and not anything that tends to peace
to promote and maintain
it. Some versions
as the Septuagint
and they that follow that
render it
"they do speak peace to me"; but then it was in an hypocritical way
as in Psalm 28:3; and as
the Jews did to Christ
Matthew 22:16; for
it follows:
but they devise deceitful matters against them that are
quiet in the land; meaning not the wicked
as Kimchi thinks; the rich
who live at
ease and in quietness
having as much as heart can wish
"with" whom
as he renders it
David's enemies devised mischief in a deceitful way; but the
righteous of the earth
as the Targum; such as David and his men were
who
desired to live peaceable and quiet lives under Saul's government; and had no
intention to disturb his government
or wrest the crown from him; and as the Messiah
David's son
was
"the humble one in the earth"; as the Arabic
version renders it in the singular number; a character that well agrees with
Christ
who showed great humility in coming into this world
and during his
stay in it; it was a state of humiliation with him
and in which he behaved in
the most lowly and humble manner; he was the quiet one in the land; he strove
not
nor cried
nor was his voice heard in the street; he was not noisy and
clamorous
quarrelsome and litigious; but all the reverse; he bore all insults
reproaches
and sufferings
patiently and quietly: and such are his people
so
far as they are influenced by his grace and Spirit; they are quiet and
peaceable in kingdoms
cities
and neighbourhoods
and in the churches of God;
and yet the wicked are continually plotting against them
and devising things
to their hurt.
Psalm 35:21 21 They also opened their
mouth wide against me
And said
“Aha
aha! Our eyes have seen it.”
YLT
21And they enlarge against me
their mouth
They said
`Aha
aha
our eye hath seen.'
Yea
they opened their mouth wide against me
.... In
laughter
scorn
and derision; see Psalm 22:7;
and said
Aha
aha: a word
expressive of joy; and the doubling it shows the greatness of it;
our eye hath seen it; what their heart wished
for; namely
the distress of him
whose enemies they were.
Psalm 35:22 22 This
You have seen
O Lord;
Do not keep silence. O Lord
do not be far from me.
YLT
22Thou hast seen
O Jehovah
Be not silent
O Lord -- be not far from me
This thou hast
seen
O Lord
.... The insults and derisions of these men
and the injuries
they did to him
whom they hated. God is omniscient
and sees all things
all
the evil wicked men do to him; and he will requite them in his own time; see Psalm 10:14;
keep not silence; meaning at his prayers; that he would not
be as one deaf and dumb
turning his ears from his cries
and giving no answer
to his requests; see Psalm 28:1;
O Lord
be not far from me; meaning not as to his
general presence
in which sense he is not far from any
Acts 17:07; but
with respect to his gracious presence and appearance to him for help and
deliverance; see Psalm 22:1.
Psalm 35:23 23 Stir up Yourself
and
awake to my vindication
To my cause
my God and my Lord.
YLT
23Stir up
and wake to my
judgment
My God
and my Lord
to my plea.
Stir up thyself and awake
.... Who seemed to be
asleep in the apprehensions of the psalmist
and to take no notice of his
distresses
and the insults of his enemies; see Psalm 44:23; he
adds
to my judgment
even to my cause; that is
to
plead it and maintain it
and avenge him of his enemies
as in Psalm 35:1; making
use of his covenant interest in him as a plea for it to engage him to do it
saying
my God
and my Lord; see Psalm 22:1.
Psalm 35:24 24 Vindicate me
O Lord my God
according to Your righteousness; And let them not rejoice over me.
YLT
24Judge me according to Thy
righteousness
O Jehovah my God
And they do not rejoice over me.
Judge me
O Lord my God
according to thy righteousness
.... Either
that righteousness of his
by which he justifies his people
which Christ has
wrought out
God has accepted of
and imputes; and which
though revealed in
the Gospel
was witnessed to by the law and prophets
and was known to the
saints under the Old Testament
and particularly to David; see Romans 4:6; or the
perfection of his justice
his essential righteousness displayed in all his
works and actions
and in the government of the world; according to this the
psalmist desired to be judged; not with respect to his person before God
but
with respect to his cause before men
by delivering him from his enemies
and
taking vengeance on them: thus Christ also was judged according to the strict
justice or righteousness of God; for as sin was righteously condemned in his
flesh
being imputed to him
and found upon him; so he was
according to the
justice of God
acquitted
discharged
and justified in the Spirit
when he arose
from the dead; and afterwards righteous judgment was executed on his enemies
the Jews
when wrath came upon them to the uttermost: and his people are also
dealt with according to the righteousness of God; who acts as a righteous God
as just and faithful in forgiving their sins
on account of the blood of Christ
being shed for it; and in justifying their persons by his righteousness
and by
giving them the crown of righteousness laid up for them; and at last by
rendering tribulation to them that have troubled them;
and let them not rejoice over me; meaning his enemies
as
in Psalm 35:15; that
is
let them not go on to rejoice; let them have no occasion for it
but
deliver me out of their hands.
Psalm 35:25 25 Let them not say in their
hearts
“Ah
so we would have it!” Let them not say
“We have swallowed him
up.”
YLT
25They do not say in their
heart
`Aha
our desire.' They do not say
`We swallowed him up.'
Let them not say in their
hearts
ah
so would we have it
.... Or we have what our souls wished for
and desired: the sense of the petition is the same with Psalm 27:12;
let them not say
we have swallowed him up; as roaring
lions swallow down their prey
to which he had compared them
Psalm 35:17; and as
wicked men eat up the Lord's people as they eat bread
Psalm 14:4.
Psalm 35:26 26 Let them be ashamed and
brought to mutual confusion Who rejoice at my hurt; Let them be clothed with
shame and dishonor Who exalt themselves against me.
YLT
26They are ashamed and
confounded together
Who are rejoicing at my evil. They put on shame and
confusion
Who are magnifying themselves against me.
Let them be ashamed and
brought to confusion together
.... In a body
as one man; as they gathered
together against him
Psalm 35:15; so he
entreats they might together be brought to shame and confusion
they not being
able to execute their designs; their schemes being broken
their counsels
defeated
and they exposed to contempt;
that rejoice at mine hurt; the same with his
adversity
or halting
Psalm 35:15;
let them be clothed with shame and dishonour that magnify themselves
against me; let them be covered with it
as a man is with a garment; who
magnified themselves
opened their mouths in great swelling words of vanity
against him
vaunted and bragged over him
as in their power
and at their
will.
Psalm 35:27 27 Let them shout for joy and
be glad
Who favor my righteous cause; And let them say continually
“Let the Lord be magnified
Who
has pleasure in the prosperity of His servant.”
YLT
27They sing and rejoice
who
are desiring my righteousness
And they say continually
`Jehovah is magnified
Who is desiring the peace of His servant.'
Let them shout for joy
and be glad
that favour my righteous cause
.... The cause of David
was a righteous cause
he having done no iniquity
or anything criminal against
Saul his enemy
who persecuted him; and there were some that favoured his
cause
as Jonathan
Saul's son
and a few others of rank and figure; but the
greatest part were mean and despicable
1 Samuel 22:2; and
so the cause of Christ and of his people
which is one
is a righteous cause
which no one need to be ashamed of
and is worth suffering for; though those
that favour it are for the most part the poor and base and weak things of the
world: but when this cause prospers they rejoice and are glad
as they do at
the happiness of every particular saint; for if one member is honoured
all the
rest rejoice with it;
yea
let them say continually
the Lord be magnified; let them
continually ascribe greatness
give honour and glory
to him
which hath pleasure in the prosperity of his servant; meaning
either himself
who was a servant of the Lord
not only by creation
but by
grace; and who had his times both of temporal and spiritual prosperity; which
were owing to the good will and pleasure of God
and to the delight and
complacency he had in him
being a man after his own heart
raised up to fulfil
his will; and since this prosperity did not arise from any desert of his
he
would have all the glory of it given to God: or else he intends the Messiah
his antitype
who
as Mediator
is the servant of the Lord; of his choosing
calling
and sending; whose commands he diligently and faithfully obeyed; from
whom he had his work
and also his reward: his prosperity lies in the work of
redemption succeeding in his hands; in his exaltation at the right hand of God;
and in the spread of his Gospel in the world
and the efficacy of it to the
conviction of sinners; and in the establishment and increase of his kingdom and
interest; on which account the Lord's name is to be magnified and glorified
who delights in him as his servant
and in his prosperity; and the rather this
is to be done
since the saints have an interest in him as a Prince and a
Saviour: or anyone of the servants of the Lord may be understood; or however it
is applicable to anyone of them
who
through the power of divine grace upon
them
are made willing to serve the Lord with reverence and godly fear; who are
his Hephzibah
in whom is all his delight and pleasure
Isaiah 62:4; who
rejoices over them to do them good: and hence flows all the spiritual
prosperity they enjoy
on account of which glory is to be given to God by them
and all the saints that know it
Psalm 34:1.
Psalm 35:28 28 And my tongue shall speak
of Your righteousness And of Your praise all the day long.
YLT
28And my tongue uttereth Thy
righteousness
All the day Thy praise!
And my tongue shall speak
of thy righteousness
.... In vindicating his cause
and bringing his enemies to shame
and confusion
as well as of the glory and excellency of that righteousness of
his
by which he was justified in his sight
and from whence his inward peace
and prosperity flowed:
and of thy praise all the day
long; for the many mercies
temporal and spiritual
he was every day
favoured with.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)