TRV
Study This Verse
Commentary on Psalms 35 verses 11–16
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, Psa 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, Mat 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 (Psa 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 any thing 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. Joh 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 (Psa 35:13, Psa 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 (Psa 35:15, Psa 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, Ecc 4:4. And who can stand before envy? Pro 27:4.
The person of Christ is introduced here, denounced and falsely accused at the tribunal of the chief priests when there rose up evil witnesses against him, and they repaid evil things for good and bereavement for his soul. They were called sons of God but acted wickedly against him.
Let then our Head say, "False witnesses did rise up, they laid to My charge things that I knew not" [Psalm 35:11]. But let us say to our Head, Lord, what knew Thou not? Did Thou indeed know not anything? Did You not know the hearts of them that charged You? Did You not foresee their deceits? Did You not give Yourself into their hands knowingly? Had You not come that You might suffer by them? What then knew Thou not? He knew not sin, and thereby He knew not sin, not by not judging, but by not committing. There are phrases of this kind also in daily use, as when you say of any one, He knows not to stand, that is, he does not stand; and, He knows not to do good, because he does not good; and, He knows not to do ill, because he does not ill....What knew not Christ so much, as to blaspheme? Thereof was He called in question by His persecutors, and because He spoke truth, He was judged to have spoken blasphemy. [Matthew 26:65] But by whom? By them of whom it follows, "They rewarded Me evil for good, and barrenness to My Soul" [Psalm 35:12]. I gave unto them fruitfulness, they rewarded Me barrenness; I gave life, they death; I honour, they dishonour; I medicine, they wounds; and in all these which they rewarded Me, was truly barrenness. This barrenness in the tree He cursed, when seeking fruit He found none. [Matthew 21:19] Leaves there were, and fruit there was not: words there were, and deeds there were not. See of words abundance, and of deeds barrenness. "Thou that preachest a man should not steal, stealest: thou that sayest a man should not commit adultery, committest adultery." [Romans 2:21-22] Such were they who charged Christ with things that He knew not.
When Saul under the influence of envy, remember, suspected him of plotting a coup and for that reason maintained a state of war, the slanderers (whom he calls false “witnesses”) took occasion not to desist from spreading calumny against him. Some of these were Doeg, the Ziphites, and many others in addition to them.
Continue studying Psalms 35:11 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalm 35:11 captures the profound anguish of King David as he grapples with the injustice of baseless accusations. It vividly portrays the emergence of malicious individuals who, acting as false witnesses, fabricate charges against him concerning matters of which he is entirely ignorant. This verse serves as a poignant expression of the innocent's suffering under slander and a desperate plea for divine intervention against calculated deception and unmerited persecution, highlighting the destructive power of lies and the vulnerability of even the powerful to such attacks.
CONTEXT
Literary Context: Psalm 35 is a deeply personal and fervent lament, part of the first book of the Psalter, where David pours out his heart to God, appealing for deliverance from his relentless enemies and for divine justice. The psalm opens with a direct plea for God to contend with those who contend with David, asking Him to "take hold of shield and buckler" and "draw out also the spear" against his persecutors, as seen in Psalm 35:1-3. Following this initial cry, David details the malicious actions of his adversaries, describing their secret plots in Psalm 35:7, their unprovoked hatred in Psalm 35:19, and their cruel mockery in Psalm 35:15-16. Verse 11, specifically, highlights the particularly insidious tactic of employing false witnesses, which is a direct assault on David's character and legal standing, setting the stage for his subsequent appeals for God to "awake" and "contend" for his cause, as expressed in Psalm 35:23.
Historical & Cultural Context: In ancient Israel, the legal system placed a high premium on witness testimony, making false witness a particularly heinous crime. The Ninth Commandment explicitly forbids "bearing false witness against your neighbor" in Exodus 20:16. Such an act could lead to severe penalties, including the punishment that would have been inflicted upon the accused if the lie had been believed, as stipulated in Deuteronomy 19:18-19. False accusations were a common tool of political intrigue and personal vendetta, as tragically illustrated in the case of Naboth, who was condemned to death based on the testimony of "two men, sons of Belial," hired to lie against him in 1 Kings 21:10-13. David, as king, was not immune to such plots; his position often made him a target for those seeking to undermine his authority or seize power. This verse reflects the very real danger posed by a corrupted legal process and the profound vulnerability of even powerful individuals when confronted with orchestrated lies.
Key Themes: Psalm 35:11 encapsulates several foundational themes present throughout the Psalter and the broader biblical narrative. The most prominent is the suffering of the innocent at the hands of the wicked, a recurring motif that elicits both lament and a fervent plea for divine justice. It underscores the destructive power of slander and malicious deception, revealing how words can be wielded as weapons to destroy reputation and standing. Furthermore, the verse highlights the deep reliance on divine vindication when human avenues for justice are corrupted or insufficient. David's cry is not merely a complaint but an act of faith, trusting that God, as the righteous judge, will ultimately expose falsehood and uphold truth. This theme resonates with the broader biblical emphasis on God's unwavering commitment to justice and His role as the defender of the oppressed, a message echoed from the Mosaic Law to the prophetic declarations of God's coming judgment against injustice, such as in Isaiah 59:4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 35:11, while concise, effectively employs several literary devices to convey David's plight. The primary device is Lament, as this verse is a direct expression of sorrow, complaint, and petition within the broader genre of the psalm. The phrase "false witnesses did rise up" uses vivid Imagery of hostile confrontation, portraying the accusers as actively and aggressively positioning themselves against David, like an opposing force. The term "false witnesses" itself is a form of Antithesis, implicitly contrasting their deceitful testimony with the truth, which David embodies in his innocence, thereby highlighting the moral corruption of his accusers. Furthermore, the declaration "they laid to my charge [things] that I knew not" emphasizes David's Pathos, evoking profound sympathy for his suffering as an innocent victim of malicious slander and unprovoked attack. The entire verse contributes to the psalm's overall theme of Injustice, vividly illustrating the pain and confusion of being targeted by unprovoked and fabricated accusations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 35:11 resonates deeply with the biblical understanding of justice, truth, and the suffering of the righteous. It underscores the profound theological truth that God is a God of justice who sees and abhors falsehood. David's experience reflects the often-painful reality that the innocent can suffer greatly at the hands of the wicked, yet it simultaneously affirms the hope that God is the ultimate vindicator. This verse serves as a powerful reminder that while human legal systems can be corrupted by malice and deceit, God's judgment is perfect and true. It calls believers to trust in divine sovereignty even when facing overwhelming injustice, knowing that God will ultimately bring truth to light and execute righteousness. The suffering of the innocent, as depicted here, is a recurring motif that finds its ultimate resolution in God's redemptive plan.
REFLECTION AND APPLICATION
Psalm 35:11 offers profound insights for believers navigating a world often fraught with misinformation, slander, and unjust accusations. David's raw vulnerability in the face of fabricated charges provides a template for how to process such pain: by bringing it directly to God in fervent prayer. In an age where reputations can be destroyed by a single social media post or an unsubstantiated rumor, this verse reminds us of the enduring pain of false witness and the insidious nature of malicious lies. It calls us to cultivate integrity in our own speech, to be quick to defend the innocent, and to resist the temptation to participate in or spread gossip and slander. More importantly, it encourages us to anchor our hope and trust in God's ultimate justice, knowing that He sees all and will, in His perfect timing, vindicate His own. When we are assailed by lies, like David, our recourse is not primarily to human defense (though wise counsel and appropriate action are good) but to unwavering faith in the One who knows all things and judges righteously, finding solace and strength in His unfailing truth.
Questions for Reflection
FAQ
What does "false witnesses did rise up" mean in a practical sense for David?
Answer: In a practical sense, "false witnesses did rise up" means that individuals deliberately and actively came forward with fabricated accusations against David. This was not a passive act but a concerted effort to undermine his character, discredit him, and potentially secure his downfall or even his death. Given the legal and social structures of ancient Israel, such testimony, even if false, could have devastating consequences, leading to public disgrace, loss of position, or a wrongful conviction. It implies a conspiracy or at least a coordinated effort by his enemies to use the legal system or public opinion as a weapon against him, based on lies about "things that [he] knew not." This highlights the extreme vulnerability of even a king to malicious and unprovoked attacks on his integrity, demonstrating how easily justice could be perverted by those seeking to harm.
CHRIST-CENTERED FULFILLMENT
Psalm 35:11 finds its ultimate and most profound fulfillment in the person of Jesus Christ. David's lament over false witnesses foreshadows the climactic moment in salvation history when the perfectly innocent Son of God was subjected to the most egregious false accusations. During His trial, "false witnesses came forward" against Jesus, their testimonies contradicting one another, yet leading to His unjust condemnation, as recorded in Matthew 26:59-60. He was accused of blasphemy and sedition, "things that He knew not," for He was utterly without sin, as affirmed in 2 Corinthians 5:21. Like David, Jesus "opened not his mouth" in self-defense, silently enduring the accusations, fulfilling the prophecy of Isaiah 53:7, trusting in His Father's ultimate vindication. His death on the cross, a direct result of these false charges, was not merely an act of human injustice but the divine plan for humanity's redemption. Through His resurrection, God definitively vindicated Christ, demonstrating His perfect innocence and triumph over all falsehood and sin, as powerfully declared in Romans 1:4. Thus, Jesus is the supreme example of the righteous one who suffered unjustly, bearing the "charge" of the world's sin—things He truly "knew not" in His sinless nature—so that we might be declared righteous in Him, finding our own vindication through His sacrifice and resurrection, as celebrated in Philippians 2:8-11.