Psalms · Chapter 35

Verse 1. Plead my cause, O Lord] Literally, Contend, Lord, with then that contend with me. The word is often used in a forensic or law sense.

Verses 1-3. Plead my cause, O Lord, &c. — Take my part, and maintain my cause against those that contend with me, and have raised war against me; for I am not able to defend myself, and have none else to appear for me. Take hold of shield and buckler — Wherewith to cover and defend me; that is, Be thou my protector, and preserve me under the shield of thy almighty providence. And stand up for my help — Oppose thyself to them, and keep off all their assaults. Draw out also the spear — Thy offensive as well as defensive weapons. Strike them through, as well as defend me. He alludes to the practice of soldiers in battle. Stop the way, &c. — In which they are advancing directly and furiously against me. Let them run upon the spear and the sword, if they continue to pursue me. Say unto my soul — That is, unto me, either, 1st, By thy Spirit assuring me of it; or, 2d, By thy providence effecting it. Confirm my soul in this belief, that thou wilt at last deliver me from this persecution.

Verse 1. Fight against them. This is another martial ode, or war song, in which David prays for victory over the army of Saul that came to fight against him, and for confusion to those about the king who daily slandered him. Thus we also pray against enemies.

1. Plead my cause—Hebrew, simply plead. The term is properly forensic, as Job 13:6, but here it means forcible coercion. It variously denotes strife or striving of any kind, but the imagery of verses 1-3 is wholly martial, showing that things had passed beyond the limits of argument and reason, and nothing would avail but power in the line of judgment. This the psalmist cannot undertake, and appeals the matter directly to God. Fight— A stronger and more specific word than “plead.”

Verse 2. Take hold of shield and buckler] Let them be discomfited in battle who are striving to destroy my life. It is by the shield and buckler of others, not any of his own, that God overthrows the enemies of his people. This is spoken merely after the manner of men.

Verses 1-3. Plead my cause, O Lord, &c. — Take my part, and maintain my cause against those that contend with me, and have raised war against me; for I am not able to defend myself, and have none else to appear for me. Take hold of shield and buckler — Wherewith to cover and defend me; that is, Be thou my protector, and preserve me under the shield of thy almighty providence. And stand up for my help — Oppose thyself to them, and keep off all their assaults. Draw out also the spear — Thy offensive as well as defensive weapons. Strike them through, as well as defend me. He alludes to the practice of soldiers in battle. Stop the way, &c. — In which they are advancing directly and furiously against me. Let them run upon the spear and the sword, if they continue to pursue me. Say unto my soul — That is, unto me, either, 1st, By thy Spirit assuring me of it; or, 2d, By thy providence effecting it. Confirm my soul in this belief, that thou wilt at last deliver me from this persecution.

2. Take hold of shield and buckler— “Shield” and “buckler” are not synonymous terms. The former was smaller, used mainly for the defence of the head, the latter covered the whole body. To “take hold,” or take strong hold, of these, indicates strength and resolution for the defence.

V. 3. Say-By thy spirit assuring me of it: and by thy providence effecting it.

Verse 3. Say unto my soul, I am thy salvation.] Give me an assurance that thou wilt defend both body and soul against my adversaries.

Verses 1-3. Plead my cause, O Lord, &c. — Take my part, and maintain my cause against those that contend with me, and have raised war against me; for I am not able to defend myself, and have none else to appear for me. Take hold of shield and buckler — Wherewith to cover and defend me; that is, Be thou my protector, and preserve me under the shield of thy almighty providence. And stand up for my help — Oppose thyself to them, and keep off all their assaults. Draw out also the spear — Thy offensive as well as defensive weapons. Strike them through, as well as defend me. He alludes to the practice of soldiers in battle. Stop the way, &c. — In which they are advancing directly and furiously against me. Let them run upon the spear and the sword, if they continue to pursue me. Say unto my soul — That is, unto me, either, 1st, By thy Spirit assuring me of it; or, 2d, By thy providence effecting it. Confirm my soul in this belief, that thou wilt at last deliver me from this persecution.

3. Draw out also the spear—To draw out the sword, or the spear, was the immediate signal of battle, as Exodus 15:9, et al. Stop the way— To shut the way, or intercept the enemy, was a military feat. Them that persecute me—Rather, my pursuers. The strong anthropomorphisms of this most graphic passage bring out the earnest soul of David, yet his language is scarcely stronger than that of Luther in the greater of his trials.

Verse 4. Let then be confounded] Let none of their projects or devices against me succeed. Blast all their designs.

The imprecations in these verses against enemies are all legitimate. They are not against the souls or eternal welfare of those sinners, but against their schemes and plans for destroying the life of an innocent man; and the holiest Christian may offer up such prayers against his adversaries. If a man aim a blow at another with a design to take away his life, and the blow would infallibly be mortal if it took place, and the person about to be slain see that by breaking the arm of his adversary he may prevent his own death, and thus save his enemy from actual murder; it is his duty to prevent this double evil by breaking the arm of the blood-thirsty man. It is on this principle that David prays against his adversaries in the first eight verses of this Psalm.

Verse 4. Let them be confounded — That is, frustrated and disappointed in their wicked designs and hopes against me. Or, they shall be disappointed: for this and the following verses, to verse 9, may be considered as a prediction of the ruin and destruction which were about to come on the enemies of David, and on those of the Messiah and his church. Accordingly, Dr. Waterland renders them all in the future, whereas our translation by putting them in the optative mood, has given them too much the appearance of imprecations, dictated by an implacable and revengeful spirit: Let them be turned back, or, they shall be turned back, that is, stopped, or hindered in their wicked designs, or discomfited and put to flight.

4. Hitherto David’s call has been for divine interference, now he prays directly against his enemies. Confounded… put to shame—Two words nearly synonymous, though the latter is more intensive. They denote the utter perplexity and reproach which should follow the defeat of their plans. Turned back and brought to confusion—They shall suddenly retreat in dismay when they see God has arisen in defence of his servant.

Verse 5. Let the angel of the Lord chase them.] By angel we may either understand one of those spirits, whether good or bad, commonly thus denominated, or any thing used by God himself as the instrument of their confusion.

Verse 5. Let them be — Or, They shall be; as chaff before the wind — That is, dispersed and chased from place to place, finding rest and safety nowhere. And let the angel of the Lord — Whom God employs to defend his people, and to destroy his enemies; chase them — Drive them forward to their destruction, as chaff is driven by a fierce wind.

5, 6. Chaff—Emblem of worthlessness. See on Psalm 83:13. Angel of the Lord—The title occurs twice in this verse, and nowhere else in the psalms except Psalm 34:7, where see note. Here it seems to mean any angel specially sent by Jehovah to execute the judgment; or, if Messiah is meant, he, too, executeth judgment. Psalm 2:9-12; John 5:22-27. Let their way be dark and slippery—Literally, darkness and slipperinesses, the abstract for the concrete, and the plural of the last word for intensity. Persecute—Here, as in verse 3, this word should be translated pursue. The figure is that of pursuing a retreating army in order to make victory complete, and answers to “chase”—drive forward—in verse 5. A retreating army, covered with shame, confusion, and disappointment, pursued by the angel of Jehovah through dark and slippery passages, is an object too terrible for calm contemplation. Still it is only what they had meted out to David, and is according to the oldest laws of justice.

V. 6. Their way-By which they flee, being chased.

Verse 6. Let their way be dark] Let them lose their way, be entangled in morasses and thickets, and be confounded in all their attempts to injure me. All these phrases are military; and relate to ambushes, hidden snares, forced marches in order to surprise, and stratagems of different kinds.

Verses 6, 7. Let their way — By which they flee, being chased, as was now said; be dark and slippery — So as that they can neither discern the right path, nor be able to stand in it, and much less to escape, especially from so swift a pursuer as an angel. For without cause — Out of mere malice, without any injury or provocation on my part; have they hid, &c. — The sundry expressions used in this clause, aggravate their sin, and signify that their persecution of him was not the effect of a sudden passion, but of a deep and habitual hatred and malice, carried on in a constant and continued course, with deliberation, craft, and deceit, and that against David’s soul, or life; for nothing less would satisfy them.

5, 6. Chaff—Emblem of worthlessness. See on Psalm 83:13. Angel of the Lord—The title occurs twice in this verse, and nowhere else in the psalms except Psalm 34:7, where see note. Here it seems to mean any angel specially sent by Jehovah to execute the judgment; or, if Messiah is meant, he, too, executeth judgment. Psalm 2:9-12; John 5:22-27. Let their way be dark and slippery—Literally, darkness and slipperinesses, the abstract for the concrete, and the plural of the last word for intensity. Persecute—Here, as in verse 3, this word should be translated pursue. The figure is that of pursuing a retreating army in order to make victory complete, and answers to “chase”—drive forward—in verse 5. A retreating army, covered with shame, confusion, and disappointment, pursued by the angel of Jehovah through dark and slippery passages, is an object too terrible for calm contemplation. Still it is only what they had meted out to David, and is according to the oldest laws of justice.

V. 7. For-Out of mere malice.

Verse 7. For without cause have they hid for me their net in a pit] The word tjv shachath, a pit, belongs to the second member of this verse, and the whole should be read thus: For without a cause they have hidden for me their net, without a cause they have digged a pit for my life. They have used every degree and species of cunning and deceit to ruin me.

Verses 6, 7. Let their way — By which they flee, being chased, as was now said; be dark and slippery — So as that they can neither discern the right path, nor be able to stand in it, and much less to escape, especially from so swift a pursuer as an angel. For without cause — Out of mere malice, without any injury or provocation on my part; have they hid, &c. — The sundry expressions used in this clause, aggravate their sin, and signify that their persecution of him was not the effect of a sudden passion, but of a deep and habitual hatred and malice, carried on in a constant and continued course, with deliberation, craft, and deceit, and that against David’s soul, or life; for nothing less would satisfy them.

7. Without cause—Hence the magnitude of their crime. Net in a pit— The figure changes from warlike description to the well known method of catching lions.

Verse 8. Let his net that he hath hid] See the notes on Psalm 7:15, 16.

Verses 8-10. Let destruction come upon him — Upon each of thine and mine implacable enemies, of whom he had hitherto spoken. Or, rather, by this change of the plural number into the singular, he points at Saul, his chief and most implacable enemy. And my soul shall be joyful in the Lord — In and for his glory and service, which, by these means, will be advanced, and for his favour to me. All my bones shall say — My whole body, with all its members, as well as all the faculties of my soul, shall be affected with a deep sense of thy goodness toward me, and thereby shall set forth thy praise. The expressions are figurative, as where the bones are said to be vexed, and to rejoice, Psalm 6:2, and 51:8, and the loins to bless, Job 31:20.

8. Destruction… at unawares—As to a lion caught in a “net” or “pit.” Quite a family of Hebrew words describe the General idea of defeat, overthrow, or destruction. The temporal sense must be adhered to in this place. David follows the policy of his enemies, and only prays that their evil devices may turn back upon them to their own defeat. The lex talionis—the principle of all retributive justice—is simply followed out. See verse 17, and Psalm 63:9.

Verse 9. My soul] My life, thus saved—

Shall be joyful in the Lord] I am so circumstanced at present as to be in the utmost danger of being destroyed by my foes; if I escape, it must be by the strong arm of the Lord; and to him shall the glory be given.

Verses 8-10. Let destruction come upon him — Upon each of thine and mine implacable enemies, of whom he had hitherto spoken. Or, rather, by this change of the plural number into the singular, he points at Saul, his chief and most implacable enemy. And my soul shall be joyful in the Lord — In and for his glory and service, which, by these means, will be advanced, and for his favour to me. All my bones shall say — My whole body, with all its members, as well as all the faculties of my soul, shall be affected with a deep sense of thy goodness toward me, and thereby shall set forth thy praise. The expressions are figurative, as where the bones are said to be vexed, and to rejoice, Psalm 6:2, and 51:8, and the loins to bless, Job 31:20.

9, 10. These verses close the first strophe with promise of joy and praise at the deliverance asked and expected. All my bones—The solid framework of my body shall, with my soul, show forth thy praise.

V. 10. My bones-My whole body, as well as my soul.

Verse 10. All my bones shall say] My life being preserved, all the members of my body shall magnify thy saving mercy.

Deliverest the poor] This is a general maxim: God is peculiarly mindful of the poor. Where secular advantages are withheld, there is the more need for spiritual help. God considers this, and his kind providence works accordingly.

Verses 8-10. Let destruction come upon him — Upon each of thine and mine implacable enemies, of whom he had hitherto spoken. Or, rather, by this change of the plural number into the singular, he points at Saul, his chief and most implacable enemy. And my soul shall be joyful in the Lord — In and for his glory and service, which, by these means, will be advanced, and for his favour to me. All my bones shall say — My whole body, with all its members, as well as all the faculties of my soul, shall be affected with a deep sense of thy goodness toward me, and thereby shall set forth thy praise. The expressions are figurative, as where the bones are said to be vexed, and to rejoice, Psalm 6:2, and 51:8, and the loins to bless, Job 31:20.

9, 10. These verses close the first strophe with promise of joy and praise at the deliverance asked and expected. All my bones—The solid framework of my body shall, with my soul, show forth thy praise.

Verse 11. False witnesses did rise up] There is no doubt that several of this kind were found to depose against the life of David; and we know that the wicked Jews employed such against the life of Christ. See Matthew 26:59, 60.

They laid to my charge things that I knew not.] They produced the most unfounded charges; things of which I had never before heard.

Verses 11, 12. They laid to my charge things I knew not — They accused me to Saul of treacherous designs against his crown and life, and of other crimes of which I was wholly innocent and ignorant. They rewarded me evil for good — For the good offices which I performed to divers of them when I had favour and power in Saul’s court and camp. To the spoiling of my soul — That is, to the stripping of my person of all my comforts and hopes, and of my life itself. This interpretation of the passage, the reader will observe, is given according to the present translation. But the Hebrew verbs, wmwqy, wlavy, wmlvy, jeshallemu, jishalu, jekumu, are all in the future tense, and the clauses are more properly rendered, False witnesses will rise up, &c.; They will lay to my charge, &c.; They will reward me, &c., which seems to intimate that the prophet was speaking of what was then future, and in the person of him against whom false witnesses did arise, to whose charge they laid things he knew not, and whom they rewarded evil for good; “who, because our souls were sick, clothed himself with the sackcloth of our flesh; mourning at the very thought that his prayers, in any measure, should return into his own bosom.” See Fenwick.

11. The second division of the psalm opens with unalleviated complaint, in a comparison of his own conduct with that of his enemies. False witnesses—Violent witnesses. They vehemently accuse him. The scene is changed from a battle to a court. Laid to my charge, etc.—They made legal inquiry of things of which he was ignorant. Though the tenses are future, the present and the past are evidently intended, and it would seem as a reminiscence of experience while in the court of Saul. Compare with this the trial of Jesus. Such must ever be the method of procedure where the court and the witnesses are pre-determined to reward evil for good, and condemn the accused.

Verse 12. To the spoiling of my soul] To destroy my life; so vpn nephesh should be translated in a multitude of places, where our translators have used the word soul.

Verses 11, 12. They laid to my charge things I knew not — They accused me to Saul of treacherous designs against his crown and life, and of other crimes of which I was wholly innocent and ignorant. They rewarded me evil for good — For the good offices which I performed to divers of them when I had favour and power in Saul’s court and camp. To the spoiling of my soul — That is, to the stripping of my person of all my comforts and hopes, and of my life itself. This interpretation of the passage, the reader will observe, is given according to the present translation. But the Hebrew verbs, wmwqy, wlavy, wmlvy, jeshallemu, jishalu, jekumu, are all in the future tense, and the clauses are more properly rendered, False witnesses will rise up, &c.; They will lay to my charge, &c.; They will reward me, &c., which seems to intimate that the prophet was speaking of what was then future, and in the person of him against whom false witnesses did arise, to whose charge they laid things he knew not, and whom they rewarded evil for good; “who, because our souls were sick, clothed himself with the sackcloth of our flesh; mourning at the very thought that his prayers, in any measure, should return into his own bosom.” See Fenwick.

12. Spoiling of my soul—Bereaving “my soul.” The word is used only of the bereavement of a mother of her children, or a wild beast of her young.

V. 13. Returned-Although my fastings and prayers did them no good.

Verse 13. When they were sick] This might refer to the case of Absalom, who was much beloved of his father, and for whose life and prosperity he no doubt often prayed, wept, and fasted.

My prayer returned into mine own bosom.] Though from the wayward and profligate life they led, they did not profit by my prayers, yet God did not permit me to pray in vain. They were like alms given to the miserable for God’s sake, who takes care to return to the merciful man tenfold into his bosom. The bosom is not only the place where the Asiatics carry their purses, but also where they carry any thing that is given to them.

Verse 13. When they were sick — Or in any other great misery; my clothing was sackcloth — Which was the habit of mourners. I humbled — Hebrew, I afflicted, my soul with fasting — And with compassion and fervent prayers for them; and, or but, my prayer returned into mine own bosom — My fastings and prayers did them no good, neither abated their malice, nor prevailed with God for them, so far as I desired; but returned to me without success, like a gift sent to an uncivil person, who disdainfully rejects it, and returns it to the giver. But this clause may be rendered, And my prayer in my bosom returned; that is, I daily and frequently repeated my prayers for them, and that not only in public, when I joined with others, but also in secret, between God and my own soul; and that with a sincere and hearty affection. For what is done secretly, and affectionately, is said to be done in the bosom. Others render it, My prayer rested, or, settled in my bosom — That is, “I never was without a prayer for them in my breast.” So Mudge.

13. When they were sick—It is plain David refers to an actual experience. He had put on sackcloth, fasted and prayed, when those had been “sick” who now rejoiced at his fall. My prayer returned into mine own bosom—As my enemies were not in a moral state to be benefitted by my prayers, the blessings I had invoked upon them returned to me. Compare Matthew 10:13; Luke 10:6.

Verse 14. Mourneth for his mother.] אם כאבל caabel em, as a mourning mother. How expressive is this word!

Verse 14. I behaved myself — Hebrew, ytklhth, hithhalacti, I caused myself to walk, namely, to visit and comfort him; or, I conducted myself toward him, as though he had been my friend, &c. — As if I had been in danger of losing a friend or brother. I bowed down heavily — Went hanging down my head as mourners used to do, Isaiah 58:5; as one that mourneth for his mother — I could not have looked more dejected if I had bewailed the death of the dearest mother.

14. Friend… brother… mother—The gradations and climax are complete. I bowed down—The natural bodily expression of real sorrow. See Proverbs 12:25.

V. 15. Gathered-They were so full of joy, that they could not contain it in their own breasts, but sought to communicate it to others. Abjects-Or, vile persons, either for the meanness of their condition, or for their wickedness. Knew not-While I had no suspicion of them. Tear me-My good name with calumnies, and reproaches and curses.

Verse 15. But in mine adversity they rejoiced] How David was mocked and insulted in the case of Absalom’s rebellion by Shimei and others, is well known.

The abjects] נכים nechim, the smiters, probably hired assassins. They were everywhere lying in wait, to take away my life.

Verses 15, 16. But in mine adversity — Hebrew, y[lxb, betzalgni, in my halting, that is, when I was in great danger of falling into mischief. When I had any sickness or ill success in my affairs, and was almost lost, for such are often said to halt, in the Scripture; they rejoiced and gathered themselves together — These very men (such was their inhumanity!) could not dissemble the joy they conceived when the news was brought of any evil that befell me, but ran to tell one another, and assembled themselves together that they might publicly testify how glad they were to hear it. Yea, the very abjects — Hebrew, µykn, neechim, loripedes, the bow-legged, or, lame. It means, properly, percussi aut læsi pedibus, persons wounded or hurt in their feet. The sense is, vile persons, the very scum of the people, persons so mean that I did not so much as know there were such men in the world, met together to revile me; nay, the cripples, who could not walk without trouble and pain, were as forward as any others to go to these meetings on this occasion. They did tear me — That is, my good name, with scoffs, and calumnies, and reproaches, and curses; and ceased not — Hebrew, wmd alw, velo damu, were not silent, that is, they acted thus unweariedly and continually; with hypocritical, or profane, mockers — Whose common practice it was to scoff at, and deride, others; in feasts — Hebrew, gw[m yg[l, sanniones placentæ, vel cibi, buffoons, or jesters, for a cake, or morsel of bread; namely, parasites, qui gulæ causa aliis adulantur, says Buxtorf, who flatter others for the sake of their belly. They made themselves buffoons and jesters, and accustomed themselves to mock and deride David, that they might gain admittance to the tables of great men, where they might fill their bellies, which was all that they sought, or got by such conduct. They gnashed upon me with their teeth — They used all expressions of rage and hatred against me, which they did to curry favour with my great and powerful adversaries. The indignities and outrage which the Lord Jesus endured from the Jews seem to be plainly foretold in these two verses. See Mark 14:65.

15. But in mine adversity—In my halting, or fall. It is evident that the courtiers of Saul had all along taken part with the king against David, though their conduct to him was not openly rude or hostile until his fall, or the time he was forced to flee from Saul for his life. They rejoiced, and gathered… together—Now their true character appears. They assemble for gratulations and joy. David’s popularity with the people had been an impediment to the ambition of these men; now it seems removed. Abjects—The dregs of the populace, who are always ready to please the party in power. The radical sense of the term nekeem (abjects) is “smitten-men, men who are brought low or reduced,” (Hengstenberg, Delitzsch,) which suggests the idea of disappointed office-seekers. And I knew it not—Literally, And I knew not. These who now assemble to rejoice at my calamity “I knew not,” being men with whom, on account of their low condition, I could have no intercourse. Compare Job 30:1.

V. 16. Mockers-They made themselves buffoons and jesters, and accustomed themselves to mock and deride David, that thereby they might gain admittance to the tables of great men, which was all they sought for.

Verse 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.

Verses 15, 16. But in mine adversity — Hebrew, y[lxb, betzalgni, in my halting, that is, when I was in great danger of falling into mischief. When I had any sickness or ill success in my affairs, and was almost lost, for such are often said to halt, in the Scripture; they rejoiced and gathered themselves together — These very men (such was their inhumanity!) could not dissemble the joy they conceived when the news was brought of any evil that befell me, but ran to tell one another, and assembled themselves together that they might publicly testify how glad they were to hear it. Yea, the very abjects — Hebrew, µykn, neechim, loripedes, the bow-legged, or, lame. It means, properly, percussi aut læsi pedibus, persons wounded or hurt in their feet. The sense is, vile persons, the very scum of the people, persons so mean that I did not so much as know there were such men in the world, met together to revile me; nay, the cripples, who could not walk without trouble and pain, were as forward as any others to go to these meetings on this occasion. They did tear me — That is, my good name, with scoffs, and calumnies, and reproaches, and curses; and ceased not — Hebrew, wmd alw, velo damu, were not silent, that is, they acted thus unweariedly and continually; with hypocritical, or profane, mockers — Whose common practice it was to scoff at, and deride, others; in feasts — Hebrew, gw[m yg[l, sanniones placentæ, vel cibi, buffoons, or jesters, for a cake, or morsel of bread; namely, parasites, qui gulæ causa aliis adulantur, says Buxtorf, who flatter others for the sake of their belly. They made themselves buffoons and jesters, and accustomed themselves to mock and deride David, that they might gain admittance to the tables of great men, where they might fill their bellies, which was all that they sought, or got by such conduct. They gnashed upon me with their teeth — They used all expressions of rage and hatred against me, which they did to curry favour with my great and powerful adversaries. The indignities and outrage which the Lord Jesus endured from the Jews seem to be plainly foretold in these two verses. See Mark 14:65.

16. Hypocritical mockers in feasts—Impious table jesters: men whose occupation was to make merriment at feasts—buffoons. They gnashed upon me—This was the fittest expression of their empty rage, to which they had been excited by the derision of these jesters.

V. 17. Look on-Without affording me pity or help. Darling-My soul, Heb. my only one; which is now left alone and forsaken by my friends, and hath none to trust in but God.

Verse 17. My darling] ytdyjy yechidathi, my only one, Psalm 22:20. My united one, or He that is alone. Perhaps this may relate to Christ. See Clarke’s note on “Psalm 22:20”.

Verses 17, 18. Lord, how long wilt thou look on — Like an idle spectator, without affording me any pity or help? Rescue my soul from their destructions — Be pleased, at length, to vindicate my innocence from those who have already despoiled me of my peace and good name; my darling from the lions — Namely, my soul or life, as it is in the former clause. Hebrew, my only one, for I am left alone, and forsaken by my friends, and have none to trust in but thee: (see on Psalm 22:21;) and now they seek, like so many rapacious lions, to devour me. I will give thee thanks in the congregation — When I shall be restored to the liberty of the public assemblies and solemn feasts.

17. How long wilt thou look on—God seemed to “look on” as an indifferent spectator, and the “how long” is the wail of despair, and yet of hope in despair. My darling from the lions—See on Psalm 22:20.

V. 18. I will-When I shall be restored to the liberty of the publick assemblies.

Verse 18. I will give thee thanks in the great congregation] I hope to be able to attend at the tabernacle with thy followers, and there publicly express my gratitude for the deliverance thou hast given me.

Verses 17, 18. Lord, how long wilt thou look on — Like an idle spectator, without affording me any pity or help? Rescue my soul from their destructions — Be pleased, at length, to vindicate my innocence from those who have already despoiled me of my peace and good name; my darling from the lions — Namely, my soul or life, as it is in the former clause. Hebrew, my only one, for I am left alone, and forsaken by my friends, and have none to trust in but thee: (see on Psalm 22:21;) and now they seek, like so many rapacious lions, to devour me. I will give thee thanks in the congregation — When I shall be restored to the liberty of the public assemblies and solemn feasts.

18. I will give… thanks—This promise of thanksgiving closes the second strophe. Congregation—Septuagint, ekklhsia, the word everywhere translated Church in New Testament. David would honour God before all the devout people. Much people—Before a mighty nation. The nation or people of Israel.

Verse 19. That are mine enemies] Saul and his courtiers.

Verses 19-21. Neither let them wink with the eye — That is, mock me, or insult over me, as this phrase signifies. For they speak not peace — They are enemies to all peaceable counsels; they breathe out nothing but threatenings and war. They devise deceitful matters — They use, not only open violence, but deceit and subtle artifices; against them that are quiet in the land — Against me and my followers, who desire nothing more than to live quietly and peaceably under Saul’s government. They opened their mouth wide — To pour forth whole floods of scoffs, slanders, and contumelies. Or, to devour me. It is a metaphor taken from wild beasts, when they come within reach of their prey. And said, Aha, Aha! — An expression of joy and triumph. Our eye hath seen it — Namely, what we have long desired and hoped for. Or, as Bishop Patrick paraphrases it, “So, so, we have found him out; his treasonable practices are discovered; we ourselves are eye-witnesses of it.”

19. Hate me without a cause—Quoted by Christ and applied to himself, John 15:25. The closing strophe is more chastened and calm, yet prayer against his enemies prevails. For wink with the eye, as a silent token of agreement, see Proverbs 6:13; 10:10.

V. 20. For-They breathe out nothing but threatenings and war; they use not open violence but subtile artifices, against me and my followers, who desire nothing more than to live quietly and peaceably.

Verses 19-21. Neither let them wink with the eye — That is, mock me, or insult over me, as this phrase signifies. For they speak not peace — They are enemies to all peaceable counsels; they breathe out nothing but threatenings and war. They devise deceitful matters — They use, not only open violence, but deceit and subtle artifices; against them that are quiet in the land — Against me and my followers, who desire nothing more than to live quietly and peaceably under Saul’s government. They opened their mouth wide — To pour forth whole floods of scoffs, slanders, and contumelies. Or, to devour me. It is a metaphor taken from wild beasts, when they come within reach of their prey. And said, Aha, Aha! — An expression of joy and triumph. Our eye hath seen it — Namely, what we have long desired and hoped for. Or, as Bishop Patrick paraphrases it, “So, so, we have found him out; his treasonable practices are discovered; we ourselves are eye-witnesses of it.”

20. Quiet in the land—The peaceable, inoffensive ones—the pious.

V. 21. Wide-To pour forth whole floods of scoffs and slanders. Aha-An expression of joy and triumph. Our eye-What we have long desired and hoped for.

Verse 21. They opened their mouth wide] Gaped upon me to express their contempt.

And said, Aha, aha, our eye hath seen it.] They said, jah jah heach, heach, the last syllable in each word being a protracted strongly guttural sound, marking insult and triumph at the same time. It is the word which we translate Ah, Psalm 35:25.

Verses 19-21. Neither let them wink with the eye — That is, mock me, or insult over me, as this phrase signifies. For they speak not peace — They are enemies to all peaceable counsels; they breathe out nothing but threatenings and war. They devise deceitful matters — They use, not only open violence, but deceit and subtle artifices; against them that are quiet in the land — Against me and my followers, who desire nothing more than to live quietly and peaceably under Saul’s government. They opened their mouth wide — To pour forth whole floods of scoffs, slanders, and contumelies. Or, to devour me. It is a metaphor taken from wild beasts, when they come within reach of their prey. And said, Aha, Aha! — An expression of joy and triumph. Our eye hath seen it — Namely, what we have long desired and hoped for. Or, as Bishop Patrick paraphrases it, “So, so, we have found him out; his treasonable practices are discovered; we ourselves are eye-witnesses of it.”

21. Aha, aha—An expression of joyful surprise. Our eye hath seen it— “What we could not have believed on the testimony of another our eyes now see.”—Alexander. Compare this with the trial of our Lord, and Psalm 22:7; Matthew 27:39.

V. 22. This-Thou also hast seen, all their plots and threats, and all my distresses and calamities. Keep not-Be not deaf, to my prayers. The same word signifies, both to be silent, and to be deaf.

Verse 22. This thou hast seen] I have no need to adduce evidences of these wrongs; thou, to whom I appeal, hast seen them. Therefore,

Verses 22-24. Thou hast seen, O Lord — As they say they have seen, so my comfort is, that thou also hast seen, and dost observe all their plots and threats, and all my distresses and calamities, which I suffer for thy sake. Keep not silence — Or, Be not deaf, namely, to my prayers. Be not far from me — Do not withdraw thy favour and help from me. Awake unto my cause — At last undertake to plead my cause against my adversaries. According to thy righteousness — Whereby thou usest to defend the innocent and punish their oppressors.

22. This thou hast seen—Antithetic to “our eye hath seen it,” just mentioned, and referring to verse 17.

V. 23. Awake-To plead my cause against mine adversaries.

Verse 23. Stir up thyself, and awake to my judgment] I have delivered my cause into thy hand, and appeal to thee as my Judge; and by thy decision I am most willing to abide.

Verses 22-24. Thou hast seen, O Lord — As they say they have seen, so my comfort is, that thou also hast seen, and dost observe all their plots and threats, and all my distresses and calamities, which I suffer for thy sake. Keep not silence — Or, Be not deaf, namely, to my prayers. Be not far from me — Do not withdraw thy favour and help from me. Awake unto my cause — At last undertake to plead my cause against my adversaries. According to thy righteousness — Whereby thou usest to defend the innocent and punish their oppressors.

Verse 24. Judge me, O Lord my God] The manner of his appeal shows the strong confidence he had in his own innocence.

Verses 22-24. Thou hast seen, O Lord — As they say they have seen, so my comfort is, that thou also hast seen, and dost observe all their plots and threats, and all my distresses and calamities, which I suffer for thy sake. Keep not silence — Or, Be not deaf, namely, to my prayers. Be not far from me — Do not withdraw thy favour and help from me. Awake unto my cause — At last undertake to plead my cause against my adversaries. According to thy righteousness — Whereby thou usest to defend the innocent and punish their oppressors.

24. According to thy righteousness—An appeal to God’s knowledge of the right as to the points at issue with his enemies. Justice, not private victory, is his plea with God.

Verse 25. Swallowed him up.] בלענוהו billaanuhu, we have gulped him down.

Verses 25-27. Let them not say, Ah! so would we have it — Hebrew, Aha, our soul; an expression of mirth, as before, verse 21, or, Aha, we have our wish, or desire. We have swallowed him up — David is now as low as we could wish him. Let them be brought to confusion together — As they gathered themselves together to deride and reproach me, so do thou gather them together to confound them; or, as wdjy, jachdav, may be rendered, in like manner, that is, one as well as another. Let the proud and great ones of them be disappointed and ashamed, as well as the meanest among them. That magnify themselves against me — That extol themselves, and their power, and look upon me with scorn and contempt. Let them be glad that favour my righteous cause — That wish well to it, although they want either strength or courage to plead it. Let them say, Let the Lord be magnified — That is, exalted and praised for his righteousness, truth, and goodness, manifested in my deliverance. The great design of my enemies is to magnify themselves, verse 26, but my chief desire is that God should be magnified.

Verse 26. Let them be ashamed] This may be a prophetic declaration against Saul and his courtiers. They were ashamed, confounded, clothed with shame, and dishonoured. All these took place in Saul’s last battle with the Philistines, where he lost his crown and his life, and came to a most dishonourable end.

Verses 25-27. Let them not say, Ah! so would we have it — Hebrew, Aha, our soul; an expression of mirth, as before, verse 21, or, Aha, we have our wish, or desire. We have swallowed him up — David is now as low as we could wish him. Let them be brought to confusion together — As they gathered themselves together to deride and reproach me, so do thou gather them together to confound them; or, as wdjy, jachdav, may be rendered, in like manner, that is, one as well as another. Let the proud and great ones of them be disappointed and ashamed, as well as the meanest among them. That magnify themselves against me — That extol themselves, and their power, and look upon me with scorn and contempt. Let them be glad that favour my righteous cause — That wish well to it, although they want either strength or courage to plead it. Let them say, Let the Lord be magnified — That is, exalted and praised for his righteousness, truth, and goodness, manifested in my deliverance. The great design of my enemies is to magnify themselves, verse 26, but my chief desire is that God should be magnified.

26. Let them be ashamed—In this and the connecting verses of the strophe is given the moral sense of all the imprecations in verses 4-8.

Verse 27. Let them shout for joy and be glad] While my enemies are confounded, let my friends exult in the Lord; and let them all praise him for his marvellous kindness to me.

Verses 25-27. Let them not say, Ah! so would we have it — Hebrew, Aha, our soul; an expression of mirth, as before, verse 21, or, Aha, we have our wish, or desire. We have swallowed him up — David is now as low as we could wish him. Let them be brought to confusion together — As they gathered themselves together to deride and reproach me, so do thou gather them together to confound them; or, as wdjy, jachdav, may be rendered, in like manner, that is, one as well as another. Let the proud and great ones of them be disappointed and ashamed, as well as the meanest among them. That magnify themselves against me — That extol themselves, and their power, and look upon me with scorn and contempt. Let them be glad that favour my righteous cause — That wish well to it, although they want either strength or courage to plead it. Let them say, Let the Lord be magnified — That is, exalted and praised for his righteousness, truth, and goodness, manifested in my deliverance. The great design of my enemies is to magnify themselves, verse 26, but my chief desire is that God should be magnified.

27. That favour—Take pleasure in, delight in, not by favouritism, but for righteousness. My righteous cause—Hebrew, my righteousness. Prosperity of his servant—Righteousness could not be otherwise than by defending and delivering the righteous, and this always implies the defeat and punishment of the wicked. The prosperity of David was the essential condition of just administration in the case. If justice is not always promptly executed for the righteous, it has the pledge of eternal Truth that it shall be in the final result, and hence the doctrine which faith accepts, of a future judgment.

The closing verse is an expression of faith in the final result, which should be the theme of continued praise.

Verse 28. And my tongue shall speak] I, who am chiefly concerned, and who have received most, am under the greatest obligation; and it will require the constant gratitude and obedience of my whole life to discharge the mighty debt I owe.