Verse-by-Verse Bible Commentary
Psalms 35:16

Clarke's Commentary

Verse Psalms 35:16. With hypocritical mockers in feasts — These verses seem to be prophetic of the treatment of Christ. They did tear me, and I knew it not. They blindfolded and buffeted him; they placed him in such circumstances as not to be able to discern who insulted him, except by a supernatural knowledge. With hypocritical mockers in feasts may also relate prophetically to our Lord's sufferings. Herod clothed him in a purple robe, put a reed in his hand for a sceptre, bowed the knee before him, and set him at naught. Here their hypocritical conduct (pretending one thing while they meant another) was manifest, and possibly; this occurred at one of Herod's feasts.

Bridgeway Bible Commentary

Psalms 35:0 Against false accusers

It seems that this psalm also was written during the time of David’s flight from Saul. Much of his suffering during that time was because of the false accusations made against him by influential people in Saul’s court. (See introductory notes to Psalms 7:0.)

Since David’s enemies have the ferocity of men in battle, David asks God to deal with them accordingly and fight against them as a warrior (1-3). He prays that they might be turned back, scattered and brought to ruin (4-6), for they have persecuted him without cause (7-8). God alone can defend him against his attackers (9-10).
David’s sorrow is the more painful when he remembers that those who now fight against him are those whom he helped, sympathized with and prayed for when they were sick or in trouble (11-14). They are hoping that David will soon be caught, so that they can pounce on him and destroy him. He knows that only God can keep him going and preserve him from their attacks (15-18). They plot evil and make false accusations against him (19-21), but he trusts that God will not allow them to gain the victory (22-25). His desire is that evil will be conquered and that righteousness will triumph (26-28).

Coffman's Commentaries on the Bible

"Unrighteous witnesses rise up; They ask me of things that I know not. They reward me evil for good, To the bereaving of my soul. But as for me, when they were sick, my clothing was sackcloth: I afflicted my soul with fasting; and my prayer returned into my own bosom. I behaved myself as though it had been my friend or brother: I bowed down mourning, as one that bewaileth his mother. But in mine adversity they rejoiced, and gathered themselves together: The abjects gathered themselves together against me, and I knew it not; They did tear me, and ceased not: Like the profane mockers in feasts, They gnashed upon me with their teeth. Lord, how long wilt thou look on? Rescue my soul from their destructions, My darling from the lions. I will give thee thanks in the great assembly: I will praise thee among much people."

"In this Part 2 of the psalm, persons whom the psalmist had befriended in their sickness, turn against him bearing false witness against him."The Layman's Bible Commentary, Vol. 9, p. 67.

"They ask me of things that I know not" These former friends, now false witnesses against David, "Were claiming to be witnesses of violent deeds that David was supposed to have done; and they kept raising questions as if he had done those deeds, but of which David had no knowledge whatever."H. C. Leupold, p. 288.

"They reward me evil for good" "What David complains of in 12a, we hear Saul confess in 1 Samuel 24:18; thus David's charges of ingratitude are here well founded."F. Delitzsch, Vol. V, p. 424.

"My prayer returned into my own bosom" Translators have had difficulty knowing exactly what this means. Beginning with Martin Luther, some have rendered it, "prayed most earnestly";H. C. Leupold, p. 291. and others have taken it to mean that, "The prayer would return unanswered to him or as a blessing upon himself as in Matthew 10:13."Derek Kidner, Vol. 1. p. 143. The latter understanding seems better to us.

"The abjects gathered themselves together against me" The dictionary defines `abjects' as `sunk to a low degree,' `mean,' or `despicable.' Dummelow, on the basis of Job 30:1; Job 30:6, described these people as, "the most worthless outcasts."J. R. Dummelow's Commentary, p. 343. As Rawlinson said, "It is a matter of common knowledge that when men of high position fall into misfortunes, the base and vulgar crowd always turns against them with scoffing, jeers and every sort of contumely."The Pulpit Commentary, Vol. 8, 267.

"I will give thee thanks in the great assembly" As in all three sections of this psalm, the conclusion again promises praise and thanksgiving to God for the deliverance which the psalmist is sure he shall receive.

Barnes' Notes on the Whole Bible

With hypocritical mockers in feasts - The word rendered hypocritical here - חנף chânêph - properly means people “profane, impious, abandoned.” It refers to such persons as are commonly found in scenes of revelry. The words rendered “mockers at feasts,” it is scarcely possible to render literally. The word translated, “mockers,” - לעג lâ‛êg - means properly one who stammers, or who speaks a foreign language; then, a jester, mocker, buffoon. The word rendered “feasts” - מעוג mâ‛ôg - means “a cake of bread;” and the whole phrase would denote “cake-jesters;” “table-buffoons” - those, perhaps, who act the part of jesters at the tables of the rich for the sake of good eating. “Gesenius.” - The meaning is, that he was exposed to the ribaldry or jesting of that low class of people; that those with whom he had formerly been on friendly terms, and whom he had admitted to his own table, and for whom he had wept in their troubles, now drew around themselves that low and common class of parasites and buffoons for the purpose of ridiculing or deriding him.

They gnashed upon me with their teeth - The act of gnashing with the teeth is expressive of anger or wrath. See the notes at Job 16:9; compare Matthew 8:12; Matthew 13:42, Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30; Luke 13:28. The meaning here is that they connected the expressions of auger or wrath with those of derision and scorn. The one is commonly not far from the other.

Calvin's Commentary on the Bible

16.Among perfidious jesters. Others translate it, With hypocrites, but in my opinion David simply relates the combination of his enemies. And the meaning of the expression is to this effect, That among men of a crafty disposition, who had been addicted to deceit, and were consequently lost to all sense of shame, the only and the constant subject of their deliberations was, how they might destroy this afflicted man. David again reverts to the leaders of the people, and to those in power, as the source whence all the mischief took its rise; for this description could not apply to a great part of the common people, who acted rather by thoughtless impulse. He therefore speaks particularly of the rulers, and others of a similar character, and accuses them of cruelty, saying, that they gnash their teeth upon him like furious wild beasts. He first calls them perfidious or wicked, that he may the more easily obtain help and aid of God, as if calling upon him in the extremity of distress; and, secondly, he calls them jesters or mockers, by which he means that they have such effrontery, and are so far lost to all sense of shame, that there is nothing which they will not dare to do. As to the meaning of the word מעוג, maog, which follows, interpreters are not agreed. Properly, it signifies bread baked upon the hearth upon the embers. Some, however, because they could not elicit from it a meaning suitable to the passage, have thought that it should be taken for talkative jesting, or idle speech. Others, presuming to give a still wider range to their fancy, have supposed the meaning of the Psalmist to be, that the scoffing of such persons was as bread to them, because they take pleasure in scoffing and jesting. To me, it appears that we ought to retain the proper signification of the word, while, at the same time, it may be understood in a twofold sense. Some taking מעוג, maog, for a cake or tart, are of opinion that David here censures people of a delicate taste, who seek after fine and dainty fare, many of whom are always to be found in the courts of princes. Others rather suppose that he rebukes persons of a servile and sordid spirit, who, for the most trifling consideration, would employ their tongues in reviling others, just as in all ages there have been found men who, for a bit of bread, as we say, set their tongues to sale. When I carefully consider other passages in which David describes the nature and character of his enemies, I am disposed to think that those who indulged in jesting and scoffing at feasts, and who, in sitting over their cups, consulted about putting David to death, are here referred to. He therefore complains, that even in the midst of their feasting and banqueting, the ungodly, who had shaken off all shame, communed how they might take away his life.

Smith's Bible Commentary

Psalms 35:1-28

Psalms 35:1-28 :

Plead my cause, O LORD, with them that strive with me: fight against them that fight against me. Take hold of shield and buckler, stand up for my help. Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation. Let 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 ( Psalms 35:1-4 ).

So this is one of those psalms where David is praying God's judgment and all against his enemies.

Let them be as chaff before the wind: and let the angel of the LORD chase them. Let their way be dark and slippery: let the angel of the LORD persecute them ( Psalms 35:5-6 ).

I really wouldn't want to be one of David's enemies. He really has the Lord on their tails.

For without cause have they hid for me their net in a pit, which they without cause have digged for my soul. Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall. And my soul shall be joyful in the LORD: it shall rejoice in his salvation. All 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? ( Psalms 35:7-10 )

And now another prophecy relating to Christ.

False witnesses did rise up; they laid to my charge things that I knew not. They rewarded me evil for good to the spoiling of my soul. But 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. I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourns for his mother. But in mine adversity they rejoiced ( Psalms 35:11-15 ),

Now David is saying, "I was so good to them when they were in trouble. I wept and I was there to help and all. But as for me, when I was in adversity they rejoiced."

they gathered themselves together: yea, the abjects gathered themselves together against me together, and I knew it not; they tore me and ceased not: With hypocritical mockers in the feasts, they gnashed upon me with their teeth. LORD, how long are you just going to stand there looking? rescue my soul from their destructions, my darling from the lions. I will give thee thanks in the great congregation: and I will praise thee among much people. Let not them that are my enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. For they speak not peace: but they devise deceitful matters against them that are quiet in the land. Yea, they opened their mouth wide against me, and said, Aha, aha, our eyes have seen it ( Psalms 35:15-21 ).

The "aha, aha" was evidently a nasty kind of a derisive thing. We don't think of it today saying, "aha, aha" as being such an evil, contemptuous kind of thing, but in those days, man, it was really evil and contemptuous. Now I don't know what the content was of the "aha, aha," but it was something they hated to hear. It was an awful thing when you say, "aha, aha." They really would get upset.

Now when Elisha was going up the hill, little kids came up from Bethel saying, "aha, aha, ye old bald man!" And he turned around and cursed them. And the she bears came out and ripped them up. So, "aha, aha" was a bad thing to say, and as I say, I don't know what the whole connotation of the "aha, aha" might be, but the hypocritical mockers speaking against David.

This thou hast seen, O LORD: keep not silence: O LORD, be not far from me. Stir up thyself, and awake to my judgment, even to my cause, my God and my Lord. Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me. Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up. Let them be ashamed and brought to confusion together that rejoice at my hurt: let them be clothed with shame and dishonor that magnify themselves against me. Let them shout for joy, and be glad, that favor my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant. And my tongue shall speak of thy righteousness and thy praise all the day long ( Psalms 35:22-28 ). "

Dr. Constable's Expository Notes

Psalms 35

David lamented the unjustified opposition of his enemies in this psalm and called on God to deliver him. It is really a combination of three laments. The language alternates between legal and military terminology.

"Whether or not this psalm was written as a companion to Psalms 34, it is well placed next to it, not only because of some verbal affinities and contrasts (notably ’the angel of the Lord’, Psalms 34:7; Psalms 35:5-6, found nowhere else in the Psalter), but because it speaks out of the kind of darkness which has just been dispelled in the former psalm. The deliverance celebrated in that psalm is now seen to be not invariably swift or painless, but subject, if God wills, to agonizing delays." [Note: Ibid., p. 142.]

Dr. Constable's Expository Notes

2. A lament over unjust opposition 35:11-18

In the first section of the psalm, the emphasis is on petition, but in this one it is on lament.

Dr. Constable's Expository Notes

Conversely when David experienced trouble, rather than showing concern for him, they mocked and really made his condition worse.

Gill's Exposition of the Whole Bible

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" y, 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 parasites z, 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.

y לעגי 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. z Weemse's Christ. Synag. l. 1. c. 6. s. 8. p. 209. of the Moral Law, l. 2. c. 9. p. 310.

Henry's Complete Commentary on the Bible

      11 False witnesses did rise up; they laid to my charge things that I knew not.   12 They rewarded me evil for good to the spoiling of my soul.   13 But 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.   14 I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.   15 But 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:   16 With hypocritical mockers in feasts, they gnashed upon me with their teeth.

      Two very wicked things David here lays to the charge of his enemies, to make good his appeal to God against them--perjury and ingratitude.

      I. Perjury, Psalms 35:11; Psalms 35:11. When Saul would have David attainted of treason, in order to his being outlawed, perhaps he did it with the formalities of a legal prosecution, produced witnesses who swore some treasonable words or overt acts against him, and he being not present to clear himself (or, if he was, it was all the same), Saul adjudged him a traitor. This he complains of here as the highest piece of injustice imaginable: False witnesses did rise up, who would swear anything; they laid to my charge things that I knew not, nor ever thought of. See how much the honours, estates, liberties, and lives, even of the best men, lie at the mercy of the worst, against whose false oaths innocency itself is no fence; and what reason we have to acknowledge with thankfulness the hold God has of the consciences even of bad men, to which it is owing that there is not more mischief done in that way than is. This instance of the wrong done to David was typical, and had its accomplishment in the Son of David, against whom false witnesses did arise, Matthew 26:60. If we be at any time charged with what we are innocent of let us not think it strange, as though some new thing happened to us; so persecuted they the prophets, even the great prophet.

      II. Ingratitude. Call a man ungrateful and you can call him no worse. This was the character of David's enemies (Psalms 35:12; Psalms 35:12): They rewarded me evil for good. A great deal of good service he had done to his king, witness his harp, witness Goliath's sword, witness the foreskins of the Philistines; and yet his king vowed his death, and his country was made too hot for him. This is to the spoiling of his soul; this base unkind usage robs him of his comfort, and cuts him to the heart, more than anything else. Nay, he had deserved well not only of the public in general, but of those particular persons that were now most bitter against him. Probably it was then well known whom he meant; it may be Saul himself for one, whom he was sent for to attend upon when he was melancholy and ill, and to whom he was serviceable to drive away the evil spirit, not with his harp, but with his prayers; to others of the courtiers, it is likely, he had shown this respect, while he lived at court, who now were, of all others, most abusive to him. Herein he was a type of Christ, to whom this wicked world was very ungrateful. John 10:32. Many good works have I shown you from my Father; for which of those do you stone me? David here shows,

      1. How tenderly, and with what a cordial affection, he had behaved towards them in their afflictions (Psalms 35:13; Psalms 35:14): They were sick. Note, Even the palaces and courts of princes are not exempt from the jurisdiction of death and the visitation of sickness. Now when these people were sick, (1.) David mourned for them and sympathized with them in their grief. They were not related to him; he was under no obligations to them; he would lose nothing by their death, but perhaps be a gainer by it; and yet he behaved himself as though they had been his nearest relations, purely from a principle of compassion and humanity. David was a man of war, and of a bold stout spirit, and yet was thus susceptible of the impressions of sympathy, forgot the bravery of the hero, and seemed wholly made up of love and pity; it was a rare composition of hardiness and tenderness, courage and compassion, in the same breast. Observe, He mourned as for a brother or mother, which intimates that it is our duty, and well becomes us, to lay to heart the sickness, and sorrow, and death of our near relations. Those that do not are justly stigmatized as without natural affection. (2.) He prayed for them. He discovered not only the tender affection of a man, but the pious affection of a saint. He was concerned for their precious souls, and, since he helped them with his prayers to God for mercy and grace; and the prayers of one who had so great an interest in heaven were of more value than perhaps they knew or considered. With his prayers he joined humiliation and self-affliction, both in his diet (he fasted, at least from pleasant bread) and in his dress; he clothed himself with sackcloth, thus expressing his grief, not only for their affliction, but for their sin; for this was the guise and practice of a penitent. We ought to mourn for the sins of those that do not mourn for them themselves. His fasting also put an edge upon his praying, and was an expression of the fervour of it; he was so intent in his devotions that he had no appetite to meat, nor would allow himself time for eating: "My prayer returned into my own bosom; I had the comfort of having done my duty, and of having approved myself a loving neighbour, though I could not thereby win upon them nor make them my friends." We shall not lose by the good offices we have done to any, how ungrateful soever they are; for our rejoicing will be this, the testimony of our conscience.

      2. How basely and insolently and with what a brutish enmity, and worse than brutish, they had behaved towards him (Psalms 35:15; Psalms 35:16); In my adversity they rejoiced. When he fell under the frowns of Saul, was banished the court, and persecuted as a criminal, they were pleased, were glad at his calamities, and got together in their drunken clubs to make themselves and one another merry with the disgrace of this great favourite. Well, might he call them abjects, for nothing could be more vile and sordid than to triumph in the fall of a man of such unstained honour and consummate virtue. But this was not all. (1.) They tore him, rent his good name without mercy, said all the ill they could of him and fastened upon him all the reproach their cursed wit and malice could reach to. (2.) They gnashed upon him with their teeth; they never spoke of him but with the greatest indignation imaginable, as those that would have eaten him up if they could. David was the fool in the play, and his disappointment all the table-talk of the hypocritical mockers at feasts; it was the song of the drunkards. The comedians, who may fitly be called hypocritical mockers (for which does a hypocrite signify but a stage-player?) and whose comedies, it is likely, were acted at feasts and balls, chose David for their subject, bantered and abused him, while the auditory, in token of their agreement with the plot, hummed, and gnashed upon him with their teeth. Such has often been the hard fate of the best of men. The apostles were made a spectacle to the world. David was looked upon with ill-will for no other reason than because he was caressed by the people. It is a vexation of spirit which attends even a right work that for this a man is envied of his neighbour,Ecclesiastes 4:4. And who can stand before envy?Proverbs 27:4.