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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.
"And against Me they rejoiced, and gathered themselves together" [Psalm 35:15], against Me only: they rejoicing, I sorrowful. But we heard just now in the Gospel, "Blessed are they that mourn." [Matthew 5:5] If they are blessed that mourn, miserable are they that laugh. "Against Me they rejoiced, and gathered themselves together: scourges were gathered together against Me, and they knew not." Because they laid to My charge things that I knew not, they also knew not Whom they charged.
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SUMMARY
Psalms 35:15 offers a poignant lament from King David, vividly portraying the cruel and relentless malice of his adversaries. It details their perverse delight in his misfortune, their concerted and often covert conspiracy against him, and their continuous, destructive attacks through slander and false accusation, often executed without his full awareness. This verse underscores the deep personal pain, profound sense of betrayal, and overwhelming injustice experienced by the righteous sufferer at the hands of those who revel in his downfall.
CONTEXT
Literary Context: Psalms 35 is a fervent lament and imprecatory psalm, where David earnestly cries out to God for deliverance and justice against his relentless enemies. The psalm is structured around passionate appeals for divine intervention, interspersed with detailed descriptions of his adversaries' treachery and the psalmist's own unwavering righteousness and innocence. The preceding verses (Psalms 35:11-14) establish David's benevolent actions and compassionate heart towards these very individuals, highlighting how he mourned and fasted for them in their sickness. This stark contrast makes their current malice, as described in Psalms 35:15, all the more egregious. The verse marks a sharp turn, detailing the enemies' active delight in his "adversity" (or "stumbling") and their organized efforts to destroy him. The subsequent verses (Psalms 35:16-18) continue David's plea for God's intervention and include a promise of praise upon deliverance, reinforcing his steadfast trust in divine justice despite overwhelming opposition.
Historical & Cultural Context: As king and a man chosen by God, David frequently encountered intense opposition throughout his life. This included internal rebellions, such as Absalom's revolt documented in 2 Samuel 15, and relentless persecution from King Saul, as seen in passages like 1 Samuel 24. The "adversity" mentioned in this verse could refer to various periods of physical illness, political vulnerability, or personal distress that made him appear weak or vulnerable. In ancient Near Eastern cultures, a king's perceived weakness was often seen as an opportune moment for rivals, disloyal factions, or even foreign powers to conspire against him. The act of "gathering themselves together" implies a formal or informal conspiracy, a common tactic in political intrigue and social maneuvering. The "abjects" (or "scourgers," "base ones") would likely be individuals of low social standing or questionable moral character, often employed by more powerful figures to carry out malicious acts such as slander, mockery, or public humiliation, further debasing the target.
Key Themes: Psalms 35:15 significantly contributes to several overarching themes present within the psalm and the broader Psalter. Firstly, it powerfully illustrates the theme of unjust suffering and the persecution of the righteous. David, despite his exemplary conduct and compassion, is targeted by those who revel in his pain. This echoes the experience of many faithful individuals throughout biblical history, including the Suffering Servant depicted in Isaiah 53. Secondly, the verse highlights the theme of malicious joy and human depravity. The enemies' "rejoicing" in David's "adversity" demonstrates a profound lack of empathy and a perverse delight in another's misfortune, a behavior explicitly condemned in wisdom literature (e.g., Proverbs 24:17). Thirdly, it emphasizes conspiracy and betrayal, as enemies "gathered themselves together" and attacked covertly ("I knew it not"), intensifying the sense of vulnerability and injustice. Finally, the "tearing" and "ceaseless" attacks underscore the relentless and destructive nature of slander and false accusation, which aim to dismantle a person's reputation and well-being, a common form of spiritual and social warfare.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 35:15 employs several potent literary devices to convey the depth of David's suffering and the depravity of his enemies. Irony is profoundly present as the enemies "rejoiced" in David's "adversity," a direct contrast to the expected human response of sympathy or the biblical injunction against delighting in an enemy's fall. The phrase "they did tear me" utilizes a powerful metaphor to describe the destructive impact of slander and false accusations, likening the verbal and social assault to a physical rending of flesh or fabric. This emphasizes the severe damage inflicted upon David's reputation, emotional well-being, and peace. The addition "and ceased not" functions as hyperbole, stressing the relentless and unending nature of the attacks, conveying the overwhelming and exhausting experience of constant persecution. Furthermore, the collective actions of "they rejoiced," "gathered themselves together," and "did tear me" can be seen as a form of personification of the hostile forces, presenting them as a unified, malevolent entity relentlessly pursuing David's destruction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 35:15 offers profound theological insights into the nature of suffering, divine justice, and the character of God. It highlights the sobering reality that even the righteous can face intense, unprovoked malice, often from those they have shown kindness to. This experience of being hated without cause, of having one's vulnerability exploited, and of enduring relentless, covert attacks, points to the pervasive nature of sin and human depravity in a fallen world. The psalmist's cry for vindication, implicit in this lament, underscores the conviction that God is a righteous judge who sees all injustice, even that which is hidden from human awareness. It reinforces the biblical theme that while evil may triumph temporarily and covertly, God will ultimately expose and justly judge those who delight in the suffering of others, providing ultimate vindication for His faithful.
REFLECTION AND APPLICATION
Psalms 35:15 provides a sobering yet deeply relatable picture of the human experience of betrayal and unjust suffering. For believers today, it serves as a powerful reminder that following Christ does not exempt us from opposition; in fact, it may often invite it. We may encounter individuals or groups who, like David's adversaries, take malicious delight in our struggles, conspire against us, or relentlessly attempt to "tear" down our character or reputation through slander and false accusations, often when we are least aware of their full extent. In such moments, this verse encourages us to acknowledge the pain and injustice, but also to remember that our God sees and knows all. David's response throughout the psalm is to turn to God in fervent prayer, trusting in His ultimate justice and vindication. It calls us to cultivate resilience, to refrain from retaliating in kind, and to place our hope in the Lord, who is our ultimate Defender and Judge, rather than seeking human approval or fearing human malice.
Questions for Reflection
FAQ
What does "abjects" mean in this context, and why is it significant?
Answer: The term "abjects" in the KJV, derived from the Hebrew word nêkeh' (H5222), refers to contemptible, base, or morally worthless individuals, sometimes translated as "scourgers" or "those smitten." Its significance lies in highlighting the vile and humiliating nature of the opposition David faced. These were not honorable opponents but rather despicable persons, possibly of low social standing, who would engage in mockery, slander, or even physical abuse. Their involvement underscores the depth of David's humiliation and the depravity of his enemies, who would stoop to using such individuals to further their malicious agenda. It emphasizes that David was not just facing political rivals but a morally bankrupt element that delighted in his suffering, adding a layer of indignity to his plight.
CHRIST-CENTERED FULFILLMENT
Psalms 35:15 finds its ultimate and most profound fulfillment in the life and suffering of Jesus Christ. Like David, Jesus was the perfectly righteous one, hated without cause, who showed compassion and kindness to all, yet was met with malicious joy in His adversity. The religious and political leaders "gathered themselves together" in a sinister conspiracy against Him, plotting His death (as seen in Matthew 26:3-4). He was betrayed by one of His own disciples and delivered to His enemies, often aware of the treachery but allowing it to unfold for the sake of God's redemptive plan. The "abjects"—the crowds who mocked Him, the soldiers who scourged Him, and those who cried "Crucify Him!"—rejoiced in His suffering, "tearing" His reputation with false accusations and blasphemies, and physically tearing His body on the cross (as vividly described in Mark 15:29-32). This "tearing" ceased not until His death. Yet, unlike David, Jesus willingly endured this ultimate injustice, becoming the Lamb of God who takes away the sin of the world. His suffering, though seemingly a moment of ultimate adversity for His enemies to rejoice in, was in fact the means by which God achieved humanity's salvation, leading to His glorious vindication and resurrection, fulfilling the hope of every righteous sufferer.