Psalms 35

Relentless enemies are seeking the Psalmist’s life. Their hostility is groundless, and its maliciousness is aggravated by their ingratitude. He appeals to Jehovah to do him justice and deliver him. Each of these points is strikingly illustrated by the narrative of David’s persecution by Saul. (1) Saul was seeking David’s life. With Psalms 35:4; Psalms 35:7, cp. 1 Samuel 20:1; 1 Samuel 23:15; 1 Samuel 24:11; 1 Samuel 25:29. (2) Saul’s enmity had been fomented by the malicious slanders of courtiers who were jealous of David; men with whom no doubt he had been on friendly terms at the court. Again and again he protests his innocence of the charges of disloyalty brought against him. With Psalms 35:7; Psalms 35:11 ff., Psalms 35:19, cp. 1 Samuel 19:5; 1 Samuel 20:1; 1 Samuel 24:9; 1 Samuel 24:11; 1 Samuel 26:18-19; and Saul’s confession of ingratitude, 1 Samuel 24:17 ff. (3) With the appeal to God as the judge, Psalms 35:1; Psalms 35:23-24, cp. 1 Samuel 24:12; 1 Samuel 24:15. But it is not against Saul himself that the Psalm (if it is David’s) is directed, but against the men who fomented Saul’s insane jealousy. Envious of David’s sudden rise, they left no means untried to bring about his fall. Comp. Introd. to Psalms 7. Attention has however been called to the points of contact with Jeremiah, and the Psalm has been attributed to him by some commentators. Thus Psalms 35:6 finds a parallel in Jeremiah 23:12; Psalms 35:12 in Jeremiah 18:20; Jeremiah 18:22; Jeremiah 18:21 b, Jeremiah 18:25 in Lamentations 2:16; &c. But it may well be questioned whether Jeremiah is not merely borrowing the language of the Psalm; and it should be noted that the military figures of Psa 35:1-3, which would not be natural for him, find no parallel in his book. The Psalm falls into three divisions, each ending with a vow of thanksgiving. i. Psalms 35:1-10. Appeal to Jehovah to arm himself as the Psalmist’s champion (Psalms 35:1-3): prayer for the repulse and rout of his enemies (Psalms 35:4-6), and for the recoil of their groundless hostility upon themselves (Psalms 35:7-8); with a concluding vow of thanksgiving (Psalms 35:9-10). ii. Psalms 35:11-18. The base ingratitude of his persecutors. They accuse him falsely, and return evil for good (Psalms 35:11-12); for while in their trouble he shewed the most friendly sympathy (13, 14), they requite him with slander and hatred (Psalms 35:15-16). Prayer for deliverance and vow of thanksgiving (Psalms 35:17-18). iii. Psalms 35:19-28. Renewed prayer that Jehovah will not allow such malignant and spiteful foes to triumph but will do him justice; that he and all who hold with him may rejoice in the manifestation of Jehovah’s favour. The points of contact with Psalms 7; Psalms 22; Psalms 38-40; Psalms 69; should be noticed. On prayer for the destruction of enemies, see Introd. p. lxxxviii ff.

Psalms 35:1-3

1–3. Appeal to Jehovah to arm himself as the Psalmist’s champion.

Psalms 35:2-3

2, 3. ‘Anthropomorphic’ language of remarkable boldness, expanding the idea of Jehovah as “a man of war” (Exodus 15:3 : cp. Deuteronomy 32:41 f.). shield and buckler] See note on Psalms 5:12. The mention of both together is part of the poetical picture. stand up for mine help] Rather, Arise as my help. Arise (see notes on Psalms 3:7; Psalms 7:6) in the character and capacity of my helper (Psalms 27:9). Draw out] From the armoury, or more probably from the spear-holder in which it was kept when not in use (Gr. δουροδόκη, Hom. Od. i. 128). The word is used of drawing a sword from its sheath (Exodus 15:9). stop the way] All the ancient versions render the word s’gor as an imperative; and this gives a good sense. First the enemy are checked in their pursuit; then (Psalms 35:4 ff.) put to flight. But an ellipse of the way is harsh; the verb shut is not so used elsewhere; and the preposition against seems to imply attack. Hence many modem commentators regard the word as the name of a weapon not mentioned elsewhere in the O.T., battle-axe (R.V. marg.) or, dirk (Cheyne); the equivalent of the sagaris mentioned by Greek historians as the characteristic weapon of Persians, Scythians, and other Asiatics. that persecute me] Rather, that pursue me (R.V.). Cp. 1 Samuel 24:14; &c. say unto my soul &c.] Give me the comforting assurance of thy interposition for my deliverance. Cp. Psalms 3:2; Psalms 3:8 and notes there. The primary meaning of the words is of course temporal not spiritual.

Psalms 35:4-6

4–6. Prayer for the repulse and rout of his enemies. No doubt the language might be entirely figurative, but it is more naturally explained if a literal fulfilment was at least a possibility.

Psalms 35:5-6

5, 6. Let them be as chaff before the wind, The angel of Jehovah thrusting them down. Let their way be all dark and slippery, The angel of Jehovah pursuing them. A terrible picture of a pell-mell rout. Does it not read like a recollection of some incident in a warrior’s life, perhaps some defeat of the Philistines? Helpless as chaff before the wind (Psalms 1:4, Psalms 83:13) they are driven headlong down a dark and slippery track, where they can neither see nor keep their footing, with the dread Angel smiting them down as they vainly strive to escape. “The tracks down the limestone hills of Palestine are often worn as smooth as marble” (Kay). Most probably the participles should be transposed. Pursuing suits the image of the storm-driven chaff (Isaiah 17:13); thrusting down (Psalms 36:12; Psalms 118:13; Psalms 140:4) agrees better with the picture of the stumbling fugitives. For the angel of Jehovah see note on Psalms 34:7. Cp. the reminiscence of this passage in Jeremiah 23:12.

Psalms 35:7-8

7, 8. The causelessness of their insidious enmity is the ground for such a prayer. May their schemes recoil on their own heads.

Psalms 35:8

8. Let his mischief recoil upon his own head. Cp. Psalms 7:15; Psalms 9:15; Psalms 57:6; and with the first line cp. Isaiah 47:11. Does the singular individualise each one of the enemies, or particularise one above all the rest, or speak of them collectively in the mass? It is less easy to decide here than in Psalms 7:2. into that very destruction let him fall] R.V. renders, With destruction let him fall therein, retaining A.V. in the marg. But neither rendering is satisfactory; and it is possible (especially in view of the almost certain textual errors in Psalms 35:5-7) that the original reading was, and his pit that he hath dug, let him fall therein.

Psalms 35:9-10

9, 10. Rejoicing for deliverance.

Psalms 35:10

10. All my bones] The bodily frame feels the thrill of joy as it feels the pain of sorrow. Cp. Psalms 51:8; and see note on Psalms 6:2. who is like unto thee] Incomparable for power and goodness. Cp. Exodus 15:2; Micah 7:18. the poor] The afflicted, often coupled with the needy (Psalms 37:14; Psalms 40:17; Psalms 86:1; &c.)

Psalms 35:11-18

11–18. The causelessness of the Psalmist’s persecution and the ingratitude of his persecutors are urged as reasons for God’s interference on his behalf.

Psalms 35:12

12. They rewarded &c.] Better, as R.V., they reward. As in the preceding verse he speaks of what is still going on. His enemies are guilty of the basest ingratitude. Cp. Psalms 38:20; Psalms 109:5; Proverbs 17:13. Saul confessed that he had treated David thus (1 Samuel 24:17 ff.). to the spoiling of my soul] Render as R.V., to the bereaving of my soul: or perhaps, it is bereavement to my soul. Such conduct makes him feel as desolate as the childless mother.

Psalms 35:13

13. The ‘good’ he had done to them. His sympathy when they were in trouble was no mere formality. He prayed for their recovery, humbling himself before God with mourning and fasting (Psalms 69:10-11; 2 Samuel 12:16; Joe 2:12), that their sin might be forgiven and their sickness removed. humbled] R.V., afflicted. It is the technical term for fasting in the Law. See Leviticus 16:29; Leviticus 16:31; Leviticus 23:27; Leviticus 23:32; Numbers 29:7; Isaiah 58:3; Isaiah 58:5. and my prayer returned into mine own bosom] An obscure phrase; not to be explained of the attitude of earnest prayer with head bent down on the bosom so that the prayer which came from his heart seemed to return thither again (1 Kings 18:42 does not justify this explanation): nor again, that his prayer returned to him without effecting its object (Matthew 10:13), for there would be no point in his prayer being unanswered: but rather, my prayer shall return into mine own bosom. They have recompensed him evil for good; but his prayer will not be unrewarded. As the causeless curse returns with interest into the bosom whence it issues (Psalms 79:12), so the prayer at least brings back a blessing to its offerer (Jeremiah 18:20).

Psalms 35:14

14. Better with R.V. I behaved myself as though it had been my friend or my brother: I bowed down mourning, as one that bewaileth his mother. Had they been his nearest and dearest, he could not have displayed deeper grief. The verse would be improved by a slight transposition (which is supported by Psalms 38:6), thus; I bowed down (descriptive of the mourner’s gait with the head bowed down by the load of sorrow) … I went mourning (like Lat. squalidus, of all the outward signs of grief, dark clothes, tear-stained unwashed face, untrimmed hair and beard—see 2 Samuel 19:24).

Psalms 35:15

15. But at my halting they rejoice, and gather themselves together. Limping, like stumbling, is a figure for misfortune. Cp. Psalms 38:17; Jeremiah 20:10. Yea, the abjects] The word rendered abjects is of doubtful meaning and possibly corrupt. (1) According to the rendering of A.V., retained by R.V., the sense is, that with his other enemies were associated the lowest outcasts, a rabble of men whom he knew not (Job 30:8 ff.); for the last words of the line must be rendered with R.V. marg., and those whom I knew not. (2) But the form of the sentence rather points to a description of the conduct of the men who have been mentioned already: so (retaining or slightly altering the present text), they gather themselves together smiting me unawares, or, for things that I know not. The wounds of slander are meant (Jeremiah 18:18). So the Targum: wicked men who smite me with their words. (3) Various emendations have been proposed. One that has found some favour, strangers, is foreign to the rest of the Psalm. they did tear me &c.] They rend me, and cease not. Like beasts of prey (Hosea 13:8); or as we talk of tearing a man’s reputation to shreds. ‘Making mouths’ in P.B.V. is a modernisation of ‘making mowes’, i.e. grimaces, which is found in the Great Bible and the early editions of the Prayer Book.

Psalms 35:16

16. Like (less probably, among) the profanest of mocking parasites they gnash &c.; a gesture of rage, as though they would devour their victim (Psalms 35:25). The obscure phrase in the first line is generally explained to mean mockers for a cake, buffoons who purchase entertainment for themselves by scurrilous jests (Gr. κνισσοκόλακες, ψωμοκόλακες, Lat. buccellarii). Another explanation is, like (or, among) the profanest of perverse mockers.

Psalms 35:17-18

17, 18. A cry for help, and a vow of thanksgiving.

Psalms 35:18

18. Another parallel to Psalms 22vv22, 25. Cp. Psalms 40:9-10. much people] Or, a mighty people (R.V. marg.). The publicity of the thanksgiving is the point.

Psalms 35:19-28

19–28. Renewed prayer in a somewhat calmer tone.

Psalms 35:20

20. Their conduct is just the opposite of ‘the fear of the Lord’ (Psalms 34:13-14). For it is not peace that they speak, but against them that are quiet in the land they imagine words of guile, accusing them of being ‘troublers of Israel’ and disturbers of the peace.

Psalms 35:21

21. And they open … a gesture of contempt (Isaiah 57:4), rather than of murderous intent (Psalms 35:25): they say, Aha, aha, our eye hath seen: seen its desire, seen the fall of the man whose rise excited our envy.

Psalms 35:22

22. He turns their taunt into a plea: Thou hast seen, O Jehovah. Cp. Psalms 35:17, note. keep not silence] The same word as in Psalms 28:1, where R.V. renders, be not thou deaf unto me. With be not far from me, cp. Psalms 22:11; &c.

Psalms 35:23

23. Arouse and awake for my judgement, O my God and my Lord, for my cause.Interpose to do me justice, and defend my cause. Cp. Psalms 35:1, and see note on Psalms 7:6.

Psalms 35:24

24. Judge me] Do me justice. Cp. Psalms 7:8; and for the plea, according to thy righteousness, see Psalms 7:17; Psalms 31:1.

Psalms 35:25

25. Ah, so would we have it] Lit. Aha, our desire!We have swallowed him up] Destroying every trace of his existence. Cp. Psalms 124:3; Proverbs 1:12; Lamentations 2:16.

Psalms 35:26

26. A repetition of Psa 35:4, with some variations, occurring again in Psalms 40:14.

Psalms 35:27

27. Cp. Psalms 40:16. that favour my righteous cause] Lit. that delight in my righteousness; that welcome the vindication of my innocence. which hath pleasure in the prosperity of his servant] More exactly, which delighteth (2 Samuel 15:26; Psalms 18:19; Psalms 22:8) in the welfare (lit. peace) of his servant.

Psalms 35:28

28. shall speak] ‘Shall speak musingly, in the low murmur of one entranced by a sweet thought.’ Cheyne. of thy righteousness] For Jehovah’s righteousness (Psalms 35:24) will have been manifested in delivering His servant. all the day long] ‘Tota die Deum laudare quis durat? Suggero remedium, unde tota die laudes Deum, si vis. Quidquid egeris bene age, et laudasti Deum.… In innocentia operum tuorum praepara te ad laudandum Deum tota die.’ St Augustine.