Psalms 35:20

Translation
King James Version
For they speak not peace: but they devise deceitful matters against them that are quiet in the land.
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KJV (with Strong's)
For they speak H1696 not peace H7965: but they devise H2803 H8799 deceitful H4820 matters H1697 against them that are quiet H7282 in the land H776.
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Complete Jewish Bible
For they don't speak words of peace but devise ways to deceive the peaceful of the land.
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Berean Standard Bible
For they do not speak peace, but they devise deceitful schemes against those who live quietly in the land.
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American Standard Version
For they speak not peace; But they devise deceitful words against them that are quiet in the land.
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World English Bible Messianic
For they don’t speak peace, but they devise deceitful words against those who are quiet in the land.
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Geneva Bible (1599)
For they speake not as friendes: but they imagine deceitfull woordes against the quiet of the lande.
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Young's Literal Translation
For they speak not peace, And against the quiet of the land, Deceitful words they devise,
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See also
Matthew 12:19Matthew 12:24Psalms 120:5Psalms 120:7Daniel 6:51 Peter 2:221 Peter 2:23
In the KJVVerse 14,431 of 31,102

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SUMMARY

Psalms 35:20 powerfully unmasks the insidious nature of David's adversaries, revealing their active hostility and premeditated treachery against those who live peacefully and without provocation. This verse underscores the profound injustice faced by the innocent at the hands of the malicious, highlighting a stark contrast between genuine peace and the destructive, deceptive intentions of the wicked. It serves as a fervent lament and a poignant plea for divine intervention against unprovoked malice, exposing the calculated efforts of the unrighteous to undermine the well-being of the tranquil.

CONTEXT

  • Literary Context: Psalms 35 is a deeply personal and fervent prayer of lament and imprecation, where David cries out to God for deliverance and vindication from his enemies. The psalm opens with an urgent plea for divine intervention, asking God to "contend with those who contend with me; fight against those who fight against me" (Psalms 35:1). Throughout the psalm, David vividly describes the unprovoked aggression, false accusations, and cunning schemes of his adversaries, who repay good with evil (Psalms 35:12). Verse 20 specifically unmasks the true character of these enemies, moving beyond their overt actions to expose their underlying deceitful intentions and their chosen target—the unsuspecting and peaceful. This verse is situated within a section (verses 15-21) where David details the mockery, malicious plotting, and false witness of his foes, emphasizing their unrighteousness and his own profound suffering. It highlights the depth of their treachery, as their words are devoid of peace, and their actions are driven by calculated malice.
  • Historical & Cultural Context: While the exact historical setting for Psalms 35 is not explicitly stated, it is widely attributed to King David and reflects periods of intense persecution he faced, such as those from King Saul, Absalom, or other rebellious factions within Israel. In ancient Near Eastern societies, peace (Hebrew: shalom) was a comprehensive concept encompassing far more than merely the absence of conflict; it signified wholeness, well-being, prosperity, health, and harmony within the community and with God. Therefore, to "speak not peace" was a profound indictment, signifying a complete absence of goodwill and a deliberate intent to disrupt communal well-being and personal flourishing. The phrase "quiet in the land" (Hebrew: râgêaʻ bā'āreṣ) likely refers to the humble, unassuming, and law-abiding citizens who sought to live peaceably, avoiding contention and provocation. The targeting of such individuals was considered particularly heinous and unjust in a society that valued order, justice, and the protection of the vulnerable. This context underscores the moral outrage expressed by David against those who preyed upon the innocent.
  • Key Themes: Psalms 35:20 contributes significantly to several overarching themes within the psalm and the broader Psalter. Firstly, it highlights the theme of unjust suffering and persecution, where the righteous are targeted not for their wrongdoing but precisely for their peacefulness and innocence. This resonates deeply with the broader biblical motif of the suffering servant or the righteous individual facing oppression, as seen in the laments of Jeremiah or the profound trials of Job. Secondly, the verse emphasizes the malicious and deceptive nature of evil, particularly its reliance on premeditated plotting and guile rather than open, honorable conflict. The enemies' actions are not impulsive but calculated, revealing a deep-seated treachery that stands in stark contrast to the divine character, which is marked by truth, justice, and faithfulness. This theme is echoed in wisdom literature, which frequently warns against the schemes of the wicked and extols the path of integrity, as seen in passages such as Proverbs 6:16-19. Finally, the verse implicitly underscores the vulnerability of the meek and the absolute necessity of divine intervention for their vindication, a theme consistently found throughout the Psalter and prophetic texts that promise justice for the oppressed and the humble, such as Proverbs 2:21-22.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Devise (Hebrew, ḥāšaḇ', H2803): This verb (H2803) signifies to plait or interpenetrate, and figuratively, to plot or contrive, often in a malicious sense. It implies a deliberate, calculated, and often intricate process of thought, suggesting that the enemies' schemes are not spontaneous outbursts of anger but carefully premeditated plots. When used in a negative context, as here, it conveys the idea of malicious planning or contriving evil, indicating a deep-seated intention to harm.
  • Deceitful (Hebrew, mirmâh', H4820): The noun (H4820) denotes fraud, craft, guile, or treachery. It speaks to the dishonest, insidious, and treacherous nature of the enemies' intentions and actions. These are not open disagreements but hidden, manipulative, and often betrayal-laden strategies designed to ensnare, betray, or harm the unsuspecting. It highlights the insidious quality of their malice.
  • Quiet (Hebrew, râgêaʻ', H7282): This adjective (H7282) derives from a root meaning to rest or be at ease, signifying someone who is restful, peaceable, or tranquil. It refers to individuals who are peaceful, unassuming, and unprovoking, often those who simply wish to live without conflict or aggression. Their "quietness" makes the malice directed against them particularly egregious, as they pose no threat and offer no justification for such hostility, highlighting the unprovoked nature of the attack.

Verse Breakdown

  • "For they speak not peace:": This opening clause immediately establishes the fundamental hostility and ill-will of David's adversaries. It signifies a complete absence of any desire for reconciliation, harmony, or well-being (shalom). Their communication, or lack thereof, is devoid of genuine goodwill; instead, their words, or the absence of words of peace, betray an underlying malevolence. This is not merely a passive omission but an active rejection of the very concept of peace, indicating a disposition fundamentally opposed to the comprehensive well-being of others.
  • "but they devise deceitful matters": This phrase reveals the active, calculating, and treacherous nature of the enemies' hostility, moving beyond mere verbal aggression to expose a deeper, more dangerous intent. They are not merely speaking ill or neglecting peace, but are actively planning, plotting, and contriving schemes that are inherently dishonest, fraudulent, and designed to ensnare or harm. Their malice is not impulsive but premeditated, indicating a deliberate and cunning commitment to destruction and betrayal.
  • "against [them that are] quiet in the land.": This final clause identifies the specific targets of this profound treachery: the peaceful, humble, and unsuspecting inhabitants of the land. It highlights the profound injustice of the situation, as the victims are not aggressors or provocateurs but those who seek to live without conflict or contention. Their vulnerability and non-confrontational nature are exploited, making the enemies' actions all the more reprehensible and underscoring the unprovoked and morally reprehensible nature of the attacks.

Literary Devices

Psalms 35:20 employs several powerful literary devices to convey its message with striking clarity and emotional depth. The most prominent is Contrast, which is immediately evident in the opposition between "speak not peace" and "devise deceitful matters." This stark juxtaposition highlights the moral chasm between the adversaries' intentions and the ideal of communal harmony and integrity. There is also a strong element of Irony in the targeting of "them that are quiet in the land." The very individuals who pose no threat and seek no conflict are precisely the ones subjected to malicious plotting, underscoring the perversity and injustice of the enemies' actions. Furthermore, the psalm as a whole functions as a Lament, and this verse contributes significantly to the genre by articulating the specific nature of the injustice suffered, providing a detailed description of the adversaries' character and methods, thereby justifying the psalmist's plea for divine intervention.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 35:20 offers profound theological insights into the nature of evil, the vulnerability of the righteous, and the necessity of divine justice. It portrays a world where malice is not merely passive but actively plots against the innocent, highlighting the inherent conflict between the kingdom of God, characterized by peace, truth, and righteousness, and the kingdom of darkness, marked by deceit, hostility, and destruction. The verse underscores that true peace (shalom) is not merely the absence of conflict but a state of comprehensive wholeness and well-being that is constantly threatened by those who harbor ill intent and engage in calculated treachery. It implicitly calls upon God to intervene, as human justice often fails to protect the "quiet" from the cunning schemes of the wicked. This lament serves as a powerful reminder that the righteous often suffer unjustly in this fallen world, but their ultimate vindication and the establishment of true peace rest with God alone, who is the ultimate defender of the oppressed.

REFLECTION AND APPLICATION

Psalms 35:20 remains profoundly relevant for believers navigating a world where deceit and hostility persist. It validates the experience of those who, seeking to live peaceably and without provocation, find themselves targeted by unprovoked malice, false accusations, or cunning schemes. This verse encourages us not to be surprised by such opposition, as it is a perennial reality of life in a fallen world, reflecting the ongoing spiritual battle. Instead, it calls us to cultivate discernment, recognizing that not all words spoken are sincere and that some may harbor hidden, destructive intentions beneath a veneer of normalcy. More importantly, it directs our gaze to God, reminding us that when human justice fails or when we are powerless against such treachery, our ultimate trust must be in the Lord, who sees all, knows all, and will ultimately vindicate the righteous. We are encouraged to continue pursuing peace and quietness, even in the face of hostility, knowing that our ultimate defense and justice come from Him, and that our call is to reflect His character in a world that desperately needs His peace.

Questions for Reflection

  • How does the "deceitful matters" described in this verse manifest in our world today, and how can we, as believers, cultivate discernment to recognize such plots?
  • In what ways might we be tempted to respond to unprovoked malice, and how does this verse guide our response towards trust in God's justice rather than retaliation?
  • What does it mean to be "quiet in the land" in a contemporary context, and how can believers embody this principle of peaceful living while also seeking justice for themselves and others?

FAQ

Who are "they" who speak not peace and devise deceitful matters?

Answer: In the immediate context of Psalms 35, "they" refers to David's personal enemies—those who unjustly persecuted him, slandered him, and sought his downfall. The psalm describes them as those who "hate me without cause" (Psalms 35:19). Theologically, however, "they" can also represent any individuals or forces that embody malice, treachery, and hostility against the innocent and peaceful, reflecting a universal struggle between the forces of good and evil that oppose God's kingdom and His people.

What does it mean to "devise deceitful matters"?

Answer: To "devise deceitful matters" (Hebrew: ḥāšaḇ mirmâh) means to meticulously plan and contrive schemes that are inherently dishonest, fraudulent, and intended to betray or harm. It signifies a calculated malice, where the enemies' actions are not impulsive but the result of deliberate thought and treacherous intent. This could involve spreading lies, setting traps, manipulating situations, or engaging in any form of guile to achieve their destructive goals against the unsuspecting.

Who are "them that are quiet in the land"?

Answer: "Them that are quiet in the land" (Hebrew: râgêaʻ bā'āreṣ) refers to the humble, unassuming, and peaceful inhabitants of the land. These are individuals who are not aggressive, do not seek conflict, and simply desire to live in peace and righteousness according to God's ways. They are targeted not because they pose a threat or have provoked their adversaries, but precisely because of their non-confrontational nature, which makes them vulnerable to the cunning and malice of their adversaries. Their "quietness" highlights the profound injustice of the attacks against them.

CHRIST-CENTERED FULFILLMENT

Psalms 35:20 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the quintessential "quiet one in the land," who came not to strive or cry out, but to establish true peace and righteousness (Isaiah 42:2-3). Yet, He was relentlessly targeted by those who "spoke not peace," but rather "devised deceitful matters" against Him. The religious leaders of His day and the Roman authorities conspired with profound treachery, fabricating false accusations, bearing false witness, and manipulating the crowds to secure His condemnation, even though He was utterly innocent and "did no sin, neither was guile found in his mouth" (1 Peter 2:22). His trial was a travesty of justice, orchestrated by those who preferred darkness to light and whose deeds were evil (John 3:19). Jesus, the Lamb of God, silently endured the deceit and malice of His accusers, ultimately offering Himself as the supreme sacrifice to bring true peace and reconciliation between God and humanity (Colossians 1:20). His suffering at the hands of the treacherous, despite His perfect peacefulness, underscores the depth of human depravity and the necessity of His atoning work, through which He ultimately triumphs over all deceit and establishes an everlasting kingdom of peace for all who believe.

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Commentary on Psalms 35 verses 17–28

In these verses, as before,

I. David describes the great injustice, malice, and insolence, of his persecutors, pleading this with God as a reason why he should protect him from them and appear against them. 1. They were very unrighteous; they were his enemies wrongfully, for he never gave them any provocation: They hated him without a cause; nay, for that for which they ought rather to have loved and honoured him. This is quoted, with application to Christ, and is said to be fulfilled in him. Joh 15:25, They hated me without cause. 2. They were very rude; they could not find in their hearts to show him common civility: They speak not peace; if they met him, they had not the good manners to give him the time of day; like Joseph's brethren, that could not speak peaceably to him, Gen 37:4. 3. They were very proud and scornful (Psa 35:21): They opened their mouth wide against me; they shouted and huzzaed when they saw his fall; they bawled after him when he was forced to quit the court, "Aha! aha! this is the day we longed to see." 4. They were very barbarous and base, for they trampled upon him when he was down, rejoiced at his hurt, and magnified themselves against him, Psa 35:26. Turba Remi sequitur fortunam, ut semper, et odit damnatos - The Roman crowd, varying their opinions with every turn of fortune, are sure to execrate the fallen. Thus, when the Son of David was run upon by the rulers, the people cried, Crucify him, crucify him. 5. They set themselves against all the sober good people that adhered to David (Psa 35:20): They devised deceitful matters, to trepan and ruin those that were quiet in the land. Note, (1.) It is the character of the godly in the land that they are the quiet in the land, that they live in all dutiful subjection to government and governors, in the Lord, and endeavour, as much as in them lies, to live peaceably with all men, however they may have been misrepresented as enemies to Caesar and hurtful to kings and provinces. I am for peace, Psa 120:7. (2.) Though the people of God are, and study to be, a quiet people, yet it has been the common practice of their enemies to devise deceitful matters against them. All the hellish arts of malice and falsehood are made use of to render them odious or despicable; their words and actions are misconstrued, even that which they abhor is fathered upon them, laws are made to ensnare them (Dan 6:4, etc.), and all to ruin them and root them out. Those that hated David thought scorn, like Haman, to lay hands on him alone, but contrived to involve all the religious people of the land in the same ruin with him.

II. He appeals to God against them, the God to whom vengeance belongs, appeals to his knowledge (Psa 35:22): This thou hast seen. They had falsely accused him, but God, who knows all things, knew that he did not falsely accuse them, nor make them worse than really they were. They had carried on their plots against him with a great degree of secresy (Psa 35:15): "I knew it not, till long after, when they themselves gloried in it; but thy eye was upon them in their close cabals and thou art a witness of all they have said and done against me and thy people." He appeals to God's justice: Awake to my judgment, even to my cause, and let it have a hearing at thy bar, Psa 35:23. "Judge me, O Lord my God! pass sentence upon this appeal, according to the righteousness of thy nature and government," Psa 35:24. See this explained by Solomon, Kg1 7:31, Kg1 7:32. When thou art appealed to, hear in heaven, and judge, by condemning the wicked and justifying the righteous.

III. He prays earnestly to God to appear graciously for him and his friends, against his and their enemies, that by his providence the struggle might issue to the honour and comfort of David and to the conviction and confusion of his persecutors. 1. He prays that God would act for him, and not stand by as a spectator (Psa 35:17): "Lord, how long wilt thou look on? How long wilt thou connive at the wickedness of the wicked? Rescue my soul from the destructions they are plotting against it; rescue my darling, my only one, from the lions. My soul is my only one, and therefore the greater is the shame if I neglect it and the greater the loss if I lose it: it is my only one, and therefore ought to be my darling, ought to be carefully protected and provided for. It is my soul that is in danger; Lord, rescue it. It does, in a peculiar manner, belong to the Father of spirits, therefore claim thy own; it is thine, save it. Lord, keep not silence, as if thou didst consent to what is done against me! Lord, be not far from me (Psa 35:22), as if I were a stranger that thou wert not concerned for; let not me beheld afar off, as the proud are." 2. He prays that his enemies might not have cause to rejoice (Psa 35:19): Let them not rejoice over me (and again, Psa 35:24); not so much because it would be a mortification to him to be trampled upon the abjects, as because it would turn to the dishonour of God and the reproach of his confidence in God. It would harden the hearts of his enemies in their wickedness and confirm them in their enmity to him, and would be a great discouragement to all the pious Jews that were friends to his righteous cause. He prays that he might never be in such imminent danger as that they should say in their hearts, Ah! so would we have it (Psa 35:25), much more that he might not be reduced to such extremity that they should say, We have swallowed him up; for then they will reflect upon God himself. But, on the contrary, that they might be ashamed and brought to confusion together (Psa 35:26, as before, Psa 35:4); he desires that his innocency might be so cleared that they might be ashamed of the calumnies with which they had loaded him, that his interest might be so confirmed that they might be ashamed of their designs against him and their expectations of his ruin, that they might either be brought to that shame which would be a step towards their reformation or that that might be their portion which would be their everlasting misery. 3. He prays that his friends might have cause to rejoice and give glory to God, Psa 35:27. Notwithstanding the arts that were used to blacken David, and make him odious, and to frighten people from owning him, there were some that favoured his righteous cause, that knew he was wronged and bore a good affection to him; and he prays for them, (1.) That they might rejoice with him in his joys. It is a great pleasure to all that are good to see an honest man, and an honest cause, prevail and prosper; and those that heartily espouse the interests of God's people, and are willing to take their lot with them even when they are run down and trampled upon, shall in due time shout for joy and be glad, for the righteous cause will at length be a victorious cause. (2.) That they might join with him in his praises: Let them say continually, The Lord be magnified, by us and others, who hath pleasure in the prosperity of his servant. Note, [1.] The great God has pleasure in this prosperity of good people, not only of his family, the church in general, but of every particular servant in his family. He has pleasure in the prosperity both of their temporal and of their spiritual affairs, and delights not in their griefs; for he does not afflict willingly; and we ought therefore to have pleasure in their prosperity, and not to envy it. [2.] When God in his providence shows his good-will to the prosperity of his servants, and the pleasure he takes in it, we ought to acknowledge it with thankfulness, to his praise, and to say, The Lord be magnified.

IV. The mercy he hoped to win by prayer he promises to wear with praise: "I will give thee thanks, as the author of my deliverance (Psa 35:18), and my tongue shall speak of thy righteousness, the justice of thy judgments and the equity of all thy dispensations;" and this, 1. Publicly, as one that took a pleasure in owning his obligations to his God, so far was he from being ashamed of them. he will do it in the great congregation, and among much people, that God might be honoured and many edified. 2. Constantly. he will speak God's praise every day (so it may be read) and all the day long; for it is a subject that will never be exhausted, no, not by the endless praises of saints and angels.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–28. Public domain.
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Theodore of MopsuestiaAD 428
COMMENTARY ON PSALMS 35:20
They make a pretense by uttering words under the guise of peace, but in reality their words are completely full of anger and evil. All the words, in fact, were not of peace, though they seemed to give that impression; rather, they were spoken with complete viciousness under pretense, for they continued hatching plots and schemes against me, planning such things and turning them over in their soul.
Augustine of HippoAD 430
Exposition on Psalm 35
"Let not them that are Mine enemies wrongfully rejoice over Me:" for they rejoice over Me because of My chaff. "Who hate Me without a cause;" that is, whom I never hurt; "winking with their eyes" [Psalm 35:19]: that is, pretending hypocrites, "For they spoke indeed peace to Me" [Psalm 35:20]. What is, "winking with their eyes"? Declaring by their looks, what they carry not in their heart. And who are these "winking with their eyes"? "For they spoke indeed peace to Me; and with wrath devised craftily." "Yea they opened their mouth wide against Me" [Psalm 35:21]. First winking with their eyes, those lions sought to ravish and devour; first fawning they spoke peace, and then with wrath devised craftily. What peace spoke they? "Master, we know that Thou acceptest not man's person, and teachest the way of God in truth. Is it lawful to give tribute unto Cæsar, or not?" They spoke indeed peace unto Me. What then? Did You not know them, and they deceived You, winking with their eyes? Truly He knew them; therefore said He, "Why do you tempt Me, you hypocrites?" [Matthew 22:16-18] Afterward, "they opened their mouth wide against Me," crying, "Crucify Him, Crucify Him! [Luke 23:21] and said, Aha, Aha, our eyes have seen it." This, when they insulted Him, "Aha, Aha, Prophesy unto us, Thou Christ." [Matthew 26:68] As their peace was pretended when they tempted Him concerning the money, so now insulting was their praise. "They said, Aha, Aha, our eyes have seen it" [Psalm 35:21]: that is, Your deeds, Your miracles. This Man is the Christ. "If He be the Christ, let Him come down from the Cross, and we will believe Him. He saved others, Himself He cannot save." "Our eyes have seen it." This is all whereof He boasted Himself, when "He called Himself the Son of God." [John 19:7] But the Lord was hanging patient upon the Cross: His power had He not lost, but He showed His patience. For what great thing was it for Him to come down from the Cross, who could afterward rise again from the sepulchre? But He seems to have yielded to His insulters; and this, beloved, that having risen again He should show Himself to His own, and not to them, and this is a great mystery; for His resurrection signified the New Life, but the New Life is known to His friends, not to His enemies.
Arnobius the YoungerAD 460
COMMENTARY ON THE PSALMS 35
Daily the demons speak peacefully to us. This peace is the fruit of lust, but through anger they devise deceits, just like sweet food on a hook in our sight—it is deadly to eat. They open wide their mouths against me, and lovers of this age daily commit unspeakable crimes, and nothing is thoroughly denounced by anyone.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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