Psalms 35:15
Ver. 15. But in mine adversity they rejoiced,.... Or "at my halting" {u}, 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, Jer 20:10; and rejoice at it; see Ps 38:16; or by falling into some misfortune or calamity; hence we render it "adversity", and may design some affliction or other, as in Mic 4:6, at which wicked men rejoice; see Eze 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" {w}, either in spirit, as in Isa 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" {x}, that is, with their tongues, and so the Targum, "the wicked who smite with their words"; see Jer 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, Ac 4:27, compared with Ps 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, Isa 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 Ps 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.{u} yelub "in claudicatione mea", Pagninus, Montanus, Vatablus, Gejerus, Michaelis; so Ainsworth. {w} Mybn "percussi", Pagninus, Montanus, Vatablus, Cocceius. {x} So Ainsworth. Psalms 35:16Ver. 16. 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 gwem signifies a cake, or a piece of bread, 1Ki 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 Pr 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, Ac 7:54.{y} gwem ygel "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 voceparasitov. {z} Weemse's Christ. Synag. l. 1. c. 6. s. 8. p. 209. of the Moral Law, l. 2. c. 9. p. 310. Psalms 35:17Ver. 17. 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 Ps 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 word {a} used signifies; being forsaken of God and men, and was desolate and afflicted, as it is rendered Ps 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 "Ps 22:20" andSee Gill on "Ps 22:21".{a} ytdyxy "solitariam meam", Piscator, Gejerus, Schmidt, Michaelis; so Ainsworth. Psalms 35:18Ver. 18. 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 Ps 22:22. Psalms 35:19Ver. 19. 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, Ps 7:4; and such were the enemies of Christ: this last clause is thought to be referred to by him, and applied to himself, Joh 15:25; and the whole of this is said him and by him, Ps 69:4; see also Ps 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 Ps 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 Pr 1:12. Psalms 35:20Ver. 20. For they speak not peace,.... Meaning to himself, or any good man; as Joseph's brethren could not to him, Ge 37:4; such were the men David had to do with, Ps 120:6; and such were the enemies of Christ, who could not give him a good word, nor speak one to him, Joh 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 Ps 28:3; and as the Jews did to Christ, Mt 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. Psalms 35:21Ver. 21. Yea, they opened their mouth wide against me,.... In laughter, scorn, and derision; see Ps 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. Psalms 35:22Ver. 22. [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 Ps 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 Ps 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, Ac 17:07; but with respect to his gracious presence and appearance to him for help and deliverance; see Ps 22:1. Psalms 35:23Ver. 23. 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 Ps 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 Ps 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 Ps 22:1. Psalms 35:24Ver. 24. 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 Ro 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 Ps 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. Psalms 35:25Ver. 25. 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 Ps 27:12;let them not say, we have swallowed him up; as roaring lions swallow down their prey, to which he had compared them, Ps 35:17; and as wicked men eat up the Lord's people as they eat bread, Ps 14:4. Psalms 35:26Ver. 26. Let them be ashamed and brought to confusion together,.... In a body, as one man; as they gathered together against him, Ps 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, Ps 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. Psalms 35:27Ver. 27. 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, 1Sa 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, Isa 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, Ps 34:1. Psalms 35:28Ver. 28. 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 Entire Bible.