TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 35:11–16. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Even if my prayer proved unacceptable to God and was sent back to me on account of the unworthiness of what I prayed for, I nevertheless did everything on my part with the purpose of obeying God.
"But I, when they troubled me, clothed myself with sackcloth, and humbled my soul with fasting, and my prayer shall return into my own bosom" [Psalm 35:13]...Brethren, if for some little space with pious curiosity we lift the veil, and search with the intent eye of the heart the inner part of this Scripture, we find that even this the Lord did. Sackcloth, haply He calls His mortal flesh. Wherefore Sackcloth? For the likeness of sinful flesh. For the Apostle says, "God sent His Son in the likeness of sinful flesh, that through sin He might condemn sin in the flesh:" [Romans 8:3] that is, He clothed His Own Son with sackcloth, that through sackcloth He might condemn the goats. Not that there was sin, I say not in the Word of God, but not even in that Holy Soul and Mind of a Man, which the Word and Wisdom of God had so joined to Himself as to be One Person. Nay, nor even in His very Body was any sin, but the likeness of sinful flesh there was in the Lord; because death is not but by sin, [Romans 5:12] and surely that Body was mortal. For had It not been mortal, It had not died; had It not died, It had not risen again; had It not risen again, It had not showed us an example of eternal life. So then death, which is caused by sin, is called sin; as we say the Greek tongue, the Latin tongue, meaning not the very member of flesh, but that which is done by the member of flesh. For the tongue in our members is one among others, as the eyes, nose, ears, and the rest: but the Greek tongue is Greek words, not that the tongue is words, but that words are by the tongue....So then the sin of the Lord is that which was caused by sin; because He assumed flesh, of the same lump which had deserved death by sin. For to speak more briefly, Mary who was of Adam died for sin, Adam died for sin, and the Flesh of the Lord which was of Mary died to put away sin. With this sackcloth the Lord clothed Himself, and therefore was He not known, because He lay hid under sackcloth. "When they," says He, "troubled Me, I clothed Myself with sackcloth:" that is, they raged, I lay hid. For had He not willed to lie hidden neither could He have died, since in one moment of time one drop only of His Power, if indeed it is to be called a drop, He put forth, when they wished to seize Him, and at His one question, "Whom do you seek?" they all went back and fell to the ground. [John 18:4, 6] Such power could He not have humbled in passion, if He had not lain hid under sackcloth.
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Summary
Psalms 35:13 offers a poignant glimpse into David's profound spiritual discipline and radical compassion, revealing his empathetic response to the suffering of individuals who would later become his ungrateful adversaries. In a striking display of self-abasement and intercession, David recounts how he adopted the traditional signs of deep sorrow and humility—wearing sackcloth and fasting—while earnestly praying for their well-being when they were afflicted. This verse serves as a powerful testament to David's righteous character and unwavering benevolence, establishing a stark and painful contrast with the unprovoked hostility and betrayal he subsequently endured, thereby intensifying the psalm's lament over injustice.
Context
Literary Context
Psalm 35 is a fervent plea for divine justice and vindication, falling within the genre of a communal or individual lament. It opens with David appealing to God to contend with his accusers and fight against those who "fight against me" and "attack me" (Psalms 35:1). Verse 13 stands as a critical rhetorical pivot, preceding David's direct complaint in Psalms 35:12, where he laments, "They rewarded me evil for good to the spoiling of my soul." By detailing his compassionate actions towards these very individuals when they were in distress, David meticulously builds a case for his own innocence and the egregious nature of their ingratitude. This self-justification, rooted in his past benevolence, intensifies the moral outrage and underscores the profound injustice that permeates his subsequent appeals for divine judgment against his oppressors.
Historical & Cultural Context
The practices described in Psalms 35:13—donning sackcloth and engaging in fasting—were deeply embedded cultural and religious expressions within ancient Israel and the broader Near East. Sackcloth (Hebrew: saq), a coarse fabric typically woven from goat hair, was worn as a visible and tangible sign of profound mourning, distress, repentance, or identification with suffering, often accompanied by ashes and lamentation (e.g., Genesis 37:34). Fasting (Hebrew: tsom), the deliberate abstention from food, was a spiritual discipline practiced to humble the soul, intensify prayer, seek divine favor, express deep sorrow, or demonstrate earnest repentance (e.g., 1 Samuel 7:6). David's adoption of these deeply personal and public expressions of empathy for his enemies when they were sick demonstrates an extraordinary level of compassion and intercessory prayer, transcending mere social custom to embody a profound act of self-abasement on behalf of others.
Key Themes
This verse significantly contributes to several overarching themes within Psalm 35 and the broader Psalter. Firstly, it powerfully illustrates the theme of righteous suffering, portraying David as an innocent party who is unjustly persecuted despite his benevolent and compassionate actions. Secondly, it highlights intercessory prayer as a profound act of selfless compassion, even for those who are undeserving or hostile. David's willingness to humble himself and pray for his adversaries foreshadows the New Testament call to love one's enemies (Matthew 5:44). Thirdly, the verse subtly introduces the theme of divine justice, setting the moral foundation for David's subsequent appeals for God to intervene and judge the ingratitude and malice of his foes, thereby vindicating the righteous. Finally, it speaks to the integrity and efficacy of prayer, suggesting that sincere devotion, even if unappreciated by its human recipients, yields a spiritual return and blessing to the one who offers it.
Exposition and Analysis
Key Word Analysis
This primitive root means to be rubbed or worn, and figuratively, to be weak, sick, or afflicted. It can also mean to grieve or make sick, or causatively, to stroke (in flattering) or entreat. In this context, it refers to the physical or emotional affliction of David's adversaries, for whom he expressed profound empathy. His response was not one of indifference or schadenfreude, but genuine concern for their weakened state.
This phrase combines H6031 (ʻânâh), meaning to depress literally or figuratively, to abase oneself, or afflict, and H5315 (nephesh), meaning a breathing creature, vitality, soul, or self. Together, it signifies a deliberate act of self-denial and spiritual discipline, often associated with fasting. It denotes bringing one's spirit into a state of deep humility and earnest supplication before God, a profound internal commitment that went beyond outward show.
This term refers to the bosom, bottom, lap, midst, or within. It derives from an unused root apparently meaning to inclose. In the idiomatic expression "my prayer returned into mine own bosom," it symbolizes the inner self, the heart, or the place where one holds something dear. It implies that David's sincere and earnest prayers, though perhaps unreciprocated or unappreciated by those for whom he prayed, brought a spiritual blessing, peace, or conviction back to himself, underscoring the intrinsic value of genuine intercession.
Verse Breakdown
"But as for me, when they were sick, my clothing [was] sackcloth"
This opening clause establishes a stark and poignant contrast ("But as for me") between David's compassionate actions and the subsequent malevolence of his enemies. It describes David's empathetic response to their illness, adopting the traditional garb of mourning and distress. This act was a profound demonstration of his solidarity and intercession, signifying a deep personal identification with their suffering, even though they were his eventual adversaries.
"I humbled my soul with fasting"
This phrase further elaborates on David's profound spiritual discipline and earnestness. Beyond merely wearing sackcloth, he engaged in fasting, a practice that "afflicted" or "denied" his soul. This was a deliberate and intense spiritual exercise, aimed at expressing deep earnestness, humility before God, and fervent prayer on behalf of the sick individuals, demonstrating the sincerity and depth of his concern and commitment.
"and my prayer returned into mine own bosom"
This concluding idiom carries a rich, dual meaning. On one hand, it can suggest that David's sincere prayers, though offered with utmost sincerity, were not reciprocated or acknowledged by those for whom he prayed; they did not bring about a change in their later hostile behavior. On the other hand, and more profoundly, it signifies that the act of sincere, selfless intercession itself brought a spiritual benefit, peace, or integrity back to David. His earnest prayers, even if unappreciated by humans, were heard by God and brought a blessing or conviction to the one who offered them, affirming the intrinsic value of prayer for the one who prays.
Literary Devices
Psalm 35:13 employs several potent literary devices to convey David's profound message and heighten the emotional impact of his lament. The most prominent is Contrast, as David explicitly juxtaposes his compassionate actions ("But as for me") with the subsequent malicious ingratitude of his adversaries, a central theme that runs throughout the entire psalm. Symbolism is powerfully evident in the mention of "sackcloth" and "fasting," which are not merely physical acts but deeply ingrained visual and spiritual symbols of profound humility, mourning, and earnest supplication. These symbols underscore the sincerity and depth of David's intercession and his identification with suffering. Furthermore, the phrase "my prayer returned into mine own bosom" functions as a striking Idiom, a culturally specific expression that conveys a nuanced meaning—either that the prayer was unreciprocated by the recipients, or, more profoundly, that it brought an internal blessing, peace, and integrity to the one praying. This verse also serves as a crucial element within the larger Lament genre of Psalm 35, providing the moral foundation for David's subsequent appeals for divine justice against his ungrateful enemies, thereby strengthening his righteous claim.
Theological and Thematic Connections
Psalms 35:13 offers a profound theological statement on the nature of true compassion, the power of intercessory prayer, and the unwavering integrity of the righteous. David's actions exemplify a radical empathy, extending care and spiritual devotion even to those who would later prove to be his ungrateful and malicious adversaries. This prefigures the highest ethical standards of the New Covenant, where believers are called to love their enemies and pray for those who persecute them, reflecting the very character of God. It underscores that genuine prayer, offered with humility and sincerity, possesses an intrinsic value that transcends immediate outcomes or human appreciation, always yielding a spiritual return to the one who prays. This verse thus serves as a powerful reminder of the moral high ground maintained by the righteous, even in the face of profound betrayal, trusting that their integrity before God will ultimately be vindicated and rewarded.
Reflection and Application
David's example in Psalms 35:13 challenges us to cultivate a heart of radical compassion and persistent intercession, even for those who may later become our adversaries or treat us unjustly. It calls us to transcend the natural human inclination for retaliation and instead embrace a Christ-like empathy that prays for the well-being of others without expecting anything in return. The practices of sackcloth and fasting, though culturally specific in their outward expression, point to the timeless value of humility and self-denial in our spiritual lives. They remind us that drawing near to God often involves sacrificing personal comfort for deeper spiritual engagement and earnest supplication. Furthermore, the assurance that "my prayer returned into mine own bosom" offers immense encouragement: our sincere efforts in prayer and compassion, even when unappreciated or rejected by others, are seen by God and bring a spiritual blessing, peace, and integrity back to us. This profound truth empowers us to persevere in doing good and praying for others, knowing that our devotion is never in vain and always yields a divine return, regardless of human response.
Questions for Reflection
FAQ
Why did David wear sackcloth and fast for his enemies?
David's actions of wearing sackcloth and fasting were deeply rooted in ancient Israelite culture as profound expressions of grief, humility, and earnest supplication before God. He undertook these disciplines for those who were sick, demonstrating extraordinary compassion and empathy, even for individuals who would later turn against him. This was not a mere formality but a sincere act of spiritual discipline and intercessory prayer, signifying his deep concern for their well-being and his willingness to humble himself before God on their behalf. It highlights his righteous character and sets a stark contrast to their later ingratitude, as seen in Psalms 35:12.
What does "my prayer returned into mine own bosom" mean?
This idiomatic phrase carries a rich, dual significance. On one hand, it can imply that David's sincere prayers for his adversaries were not reciprocated or acknowledged by them; their subsequent malice showed they did not appreciate his benevolent actions. On the other hand, and more profoundly, it means that the act of sincere, selfless prayer itself brought a spiritual benefit, peace, or conviction back to David. His earnest intercession, even if unheeded by humans, was heard by God and brought a blessing, spiritual integrity, or inner peace to the one who offered it. It underscores the intrinsic value of prayer for the one praying, regardless of the immediate outcome or the recipients' response.
How does this verse relate to the broader biblical teaching on responding to adversaries?
Psalms 35:13 provides a powerful Old Testament precedent for the New Testament call to love one's enemies. David's compassionate actions—praying and humbling himself for those who would later persecute him—foreshadow the teachings of Jesus in the Sermon on the Mount, where He commands His followers to "love your enemies and pray for those who persecute you" (Matthew 5:44). It demonstrates that even before the full revelation of Christ, God's people were called to a high standard of moral conduct and selfless love, setting a standard of righteousness that stands in stark contrast to the world's ways.
Christ-Centered Fulfillment
Psalms 35:13, with David's radical compassion and intercession for his sick adversaries, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David's act of humbling himself with sackcloth and fasting for those who would later betray him is a powerful foreshadowing of Christ's perfect empathy and sacrificial love. Jesus, the true Son of David, did not merely wear sackcloth; He "emptied himself, by taking the form of a servant" (Philippians 2:7), identifying completely with humanity in its sickness and sin. While David prayed for his enemies, Jesus literally suffered and died for His enemies—humanity in rebellion against God (Romans 5:8). On the cross, amidst unimaginable suffering and betrayal, His prayer was not for vindication against His persecutors but for their forgiveness: "Father, forgive them, for they know not what they do" (Luke 23:34). The "prayer returned into mine own bosom" for David, bringing personal integrity and spiritual peace; for Christ, His ultimate intercession and sacrifice brought salvation and reconciliation to all who believe, demonstrating that His prayer fully accomplished its purpose, securing eternal blessing not only for Himself but for all who were His enemies, transforming them into His beloved children (Hebrews 7:25).