Bible Commentaries
Psalms 35

Verses 1-28

Psalms 35

A DAVIDIC CRY FOR HELP

Verses 1-28:

This Psalm contains three poetic strophes in which David appeals to God (because of the malice of his foes) to send retribution judgment upon his foes, to vindicate the cause of God that was represented in Israel and David, His anointed king. The three strophes consider his 1) complaint, 2) prayer, and 3) the Divine promise of thanksgiving, v.1-18.

Verse 1 is a Davidic appeal for the Lord to plead his cause with and against those who strove with him. It is a call for retributive judgment against those who did David, his people Israel, and their God wrong in seeking counsel from the heathen, and their idol gods; They had turned from his leadership in and over Israel. He further asks that God appear and fight (Heb leham) "contest" his cause, to consume his opposition, as an animal consumes flesh, Numbers 24:8. This was to be a judicial process of condemnation, as expressed Isaiah 53:8, as suffered by our Lord for His enemies; See also Numbers 14:9; Numbers 23:24.

Verse 2 is a further plea of David for the living God to stand up as his defense, his protective shield and buckler, to guard him from the darts, arrows and sword of his enemies, as also expressed Isaiah 42:13.

Verse 3 adds "draw out also the spear, and stop (obstruct) the way against them that persecute me." From a defensive protection plea v.2, David proceeds to petition the Lord to send vindicating judgment against his enemies, to justify him before his people Israel, and the Living God whom he served. He then turned to ask the Lord to say (speak) "to my soul, I am thy salvation," or give me reassurance, John 2:9; Romans 1:16; Deuteronomy 32:41-42; Psalms 5:12.

Verses 4-6 constitute an imprecatory prayer of David for the Lord to pour out His judgment, by means of a persecuting angel, bearing Divine wrath against his enemies.
Verse 4 requests that they be confounded or put to shame, turned back, or brought to a state of confusion who devised his hurt
Verse 5 adds his desire that they be like whirling chaff in a whirlwind with the angel of the Lord chasing them, to drive them away who sought his life, as expressed Psalms 1:4. The angel that "encampeth," stands, or walks patrols, as a sentry guard about those who fear the Lord, Psalms 34:7, also pushes or drives (Heb docheh) the wicked to their fall, from which they shall rise no more, Psalms 36:12; Psalms 119:13.
Verse 6 concludes "Let their way be dark and slippery (continually) and let the angel of the Lord persecute them," as adversaries of David, God’s anointed king, Israel, God’s chosen people and of God Himself.

Verse 7 declares that David’s enemies had hid for his entrapment a net, without a defensible or justisfiable cause for such; He adds that they had "digged for his soul," tried to take his life, without any just grounds, a symbol of what our Lord’s enemies did to Him, Luke 23:4; Luke 23:14; Luke 23:22; 1 Peter 2:22; Hebrews 7:26.

Verse 8 continues the imprecatory plea that God may send destruction suddenly, unaware, like an entrapment net or covered pit, upon and against the enemies who had tried to entrap his life into sudden torture or death, 1 Thessalonians 5:3; Psalms 36:12; Psalms 73:18; Psalms 73:20; Proverbs 20:1; Luke 21:34-35; Psalms 7:15; Psalms 57:6; Psalms 141:9-10; Proverbs 5:22.

Verse 9 anticipates soul-joy, thanksgiving, and rejoicing in the Lord of his salvation, in whom he trusted, to answer his prayer and grant him and his people deliverance or salvation from their enemies, Psalms 145:18-19; Proverbs 3:3-5; 1 Samuel 2:1; Isaiah 61:10; Habakkuk 3:18; Luke 1:46-47; Philippians 3:1; Philippians 3:3.

Verse 10 further anticipates that all David’s bones, meaning his whole body, would break forth with language of body praise for deliverance of the poor from the enemies who were much stronger. Such was the praise that Israel had given under her deliverance at the Red Sea, with singing and dancing and playing of musical instruments of praise to the Lord, Exodus 15:11; Exodus 15:20-21; Isaiah 40:18; Isaiah 40:25.

Verses 11, 12 begin a second strophe in which David complains of the malice of his enemies, a just basis for an holy God to show compassion to him and his people Israel. He relates that his enemies raised false accusations and witnesses against him, laid charges on him (Heb yishealuni) about which he knew nothing. It is believed to be anti typical of charges later brought against Jesus, by five wicked groups, to secure His condemnation and death:

1) The chief (administrative) priests, Mark 14:55-61.

2) The Pharisees, Mark 12:13; Luke 11:53-54.

3) Herod Antipas, Luke 23:9.

4) The High Priest (Caiphas) John 18:19.

5) Pilate, John 18:33.

He added that his enemies rewarded him evil for the good he had done to them, a thing that spoiled or brought grief to his soul, 1 Samuel 19:4-5; Proverbs 17:13; Jeremiah 18:20; John 10:32.

Verse 13 declares that "when they (his enemies) were sick (with sins of wicked accusations), my clothing was sackcloth." David humbled himself with fasting, as if their sins were his own, as in Isaiah 58:3-6. Even our Lord "Himself took our infirmities and bare our sickness," Matthew 8:17. He returned good for evil, as He had taught His disciples to do, Matthew 5:44; Luke 19:41-44; Luke 23:34. Tho His enemies gave Him evil for good, John 10:32; John 15:25. He added that his prayer "returned to his own bosom," much as when the Lord directed His disciples to say, "peace be to this house," but if the people rejected their overtures the Lord added, "it (the peace) shalt turn to you again," you have done your part in faithfully bearing the message, Matthew 10:13; Luke 10:6; Ezekiel 33:7-9. See also Job 30:25; Psalms 69:10-12.

Verse 14 adds "I behaved myself or walked as tho he (my enemy) had been my friend or brother," and he bowed down very low, as in sackcloth of mourning, like one who mourned at the loss of his mother. This seems to describe his grief upon hearing of the death of Saul who had tried to slay him, 2 Samuel 1:17-27.

Verse 15 asserts that in David’s adversity his enemies rejoiced tho he had mourned for them in their troubles, v.13. They gathered in collusion, as plot-planners against him, to take his life, tho he knew it not, recognized no just grounds for it; Even as our Lord’s enemies arrayed themselves against Him "to tear" Him apart, with tongue scourgings, Job 30:1-14.

Verse 15 adds that "with hypocritical mockers in feasts, they gnashed upon me with their teeth," damning him with profane and vulgar scoffing and derision for a little morsel at the feast of a master who egged them on in their vehement actions, Psalms 37:12; Luke 21:18; Luke 21:23; Acts 7:54.

Verses 17,18 inquire and appeal and pledge: 1) How long will He, the Lord look upon, behold the derision- of the wicked against His own before intervening? Habakkuk 1:13. David then cried, "rescue my soul (save my life) from their destruction" or desolation, and "my darling (only one) from the lions, or lion-like, demonish adversaries," Psalms 10:9; Psalms 22:20-21; 1 Peter 5:7-8. He adds that he will then offer thanksgiving publicly, in the congregation or holy assembly of all Israel, among strong people, Isaiah 25:3. This second strophe closes with public thanksgiving as the 1st v.9, 10 did with personal, private praise and thanksgiving to the Lord. Both are appropriate, Luke 18:1; Psalms 102:7; Hebrews 10:24-25.

Verses 19, 20 describe the mocking and derision of David’s enemies against him, a thing believed to be symbolic of what those of our Lord would do to Him. Verse 19 asks the Lord not to permit his enemies to rejoice wrongfully or falsely over him, with lying accusations or to continually wink the eye as one who hated him, without a cause or just reason, as they did our Lord, John 15:25; Yet Jesus loved them, offered them His grace, freely, Romans 3:24.

Verses 20, 21 add that his enemies spoke nothing to placate or lead to peace but used deceitful, hypocritical, farcical matters against those who were peaceful in Israel. They even opened their mouths wide ... very wide with perverse and malicious charges against David, saying "Ah, aha! Our eye hath seen it," that the godly suffer, a thing at which they rejoiced, v.25.

Verse 22 assents that the Lord has seen the gloating of the wicked against David in his troubles and he asks the Lord to remain silent and aloof from him and his hurting needs no longer, Exodus 3:7; Psalms 10:1; Psalms 10:14; Psalms 27:1. The Lord’s seeing David is in contrast with his enemy boast that their eye had seen it, v.21.

Verses 23, 24 appeal to the Lord to awake, arise, stand up in judgment as his lord and his God to defend or vindicate his cause against the malicious influence of his enemies, Psalms 9:4; Psalms 18:2. He further requests the Lord. his God to judge him on the standard of God’s righteousness, in order that his enemies might not go on rejoicing over his temporary troubles, 1 Corinthians 10:31; 2 Thessalonians 1:6; 2 Thessalonians 1:10.

Verses 25, 26 continue "Let them not say in their hearts, ah!" or "this is what we like to see, we have swallowed them up," like a snake swallows a frog, a lizard, or a rat, Psalms 40:16; Psalms 68:3; Psalms 132:9; Psalms 132:16; Psalms 142:7; Romans 12:15; 1 Corinthians 12:22.
Verse 26 concludes the imprecatory prayer of David against his enemies, that they may be "brought to shame and humiliation who sought and gloated at his hurt and afflictions," Psalms 109:18; Psalms 109:29. He desired that they be clothed with shame, brought down to rags and the garb of the lepers clothes, even to sackcloth and ashes, because of the evil they had done against him, Israel, and their God, Galatians 6:7-8.

Verses 27, 28 ask that the Lord may grant to those who stood by David and the righteous cause of Israel, shouts of joy and gladness, the shout of the victor in battle, Proverbs 8:18. He asked that they might be divinely helped to say continually, "Let the Lord be magnified," the one who has pleasure in the prosperity of his servant, Psalms 102:7; Romans 5:1; Romans 5:5; Philippians 4:4.
Verse 28 expresses David’s resolve that he will speak out with his tongue (witness) of the righteousness of the Lord and of His praise, "all the day long," all his life, as all God’s children, servants, stewards and ambassadors should do, Ephesians 2:10; Romans 6:16; Romans 6:18; 1 Corinthians 4:2; 2 Corinthians 5:18-20.