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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.
Fruitless is the soul that births nothing good and does good for no one.
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.
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SUMMARY
Psalms 35:12 poignantly articulates the profound anguish of betrayal, where the psalmist's benevolent actions are met with malicious ingratitude and hostility. This verse captures the deep injustice of a righteous individual suffering immense inner distress and spiritual damage at the hands of those he may have even helped or shown compassion towards, highlighting a universal experience of unmerited pain and the perverse inversion of expected reciprocity.
CONTEXT
Literary Context: Psalms 35 is a fervent psalm of lament and imprecation, a desperate plea from David to God for deliverance and vindication against his relentless enemies. The psalm is structured around David's earnest appeals for divine intervention, contrasting his own righteous conduct and compassion towards his adversaries with their unwarranted hostility. Immediately preceding verse 12, David has been describing his enemies' unprovoked attacks, such as setting a hidden net for him without cause, as detailed in Psalm 35:7. Following this verse, David further highlights his own compassionate response to their suffering, even mourning and fasting when they were sick, as expressed in Psalm 35:13-14. Verse 12 serves as a pivotal statement of the deep injustice he faces, where his good deeds are perversely twisted into grounds for their malice, causing profound personal and spiritual distress. It underscores the depth of the treachery he endures, setting the stage for his continued cries for God's justice and intervention.
Historical & Cultural Context: David's life was replete with instances of betrayal and unprovoked animosity, ranging from King Saul's relentless pursuit to the rebellion of his own son Absalom, as chronicled in 2 Samuel 15. This verse likely reflects such periods of intense personal and political conflict, where loyalty was often fleeting and power struggles were brutal. In ancient Near Eastern societies, hospitality, reciprocity, and covenant faithfulness were deeply ingrained cultural and moral values. To repay good with evil was not merely a personal slight but a profound violation of social norms and a serious moral offense, often invoking divine judgment. The "spoiling of my soul" speaks to a violation that transcends physical harm or material loss, touching the very essence of one's being, a concept deeply understood in a culture where personal honor, reputation, and spiritual well-being were intrinsically linked and highly valued.
Key Themes: This verse powerfully contributes to several key themes within Psalms 35 and the broader Psalter. Firstly, it highlights the theme of Betrayal and Ingratitude, a recurring motif where the righteous suffer at the hands of the wicked, often those they have helped or shown kindness to. Secondly, it underscores the reality of Unjust Suffering, portraying David as a victim of unprovoked malice despite his own blamelessness in the situation. This theme is central to many lament psalms, where the psalmist grapples with the apparent prosperity of the wicked and the suffering of the righteous, as vividly explored in Psalm 73. Thirdly, the phrase "to the spoiling of my soul" introduces the profound theme of Inner Distress and Spiritual Wounding, emphasizing that the impact of betrayal extends beyond physical or material harm to the very core of one's emotional and spiritual being, affecting their vitality and peace. Finally, implicitly, the verse sets up the psalmist's fervent appeal for Divine Justice and Vindication, as he turns to God as his only hope for deliverance from such profound wickedness and moral inversion.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its powerful message of betrayal and suffering. The most prominent is Antithesis, seen in the direct opposition of "evil for good," which starkly highlights the perverse nature of the enemies' actions and the profound injustice David sustains. This sharp contrast emphasizes the moral inversion at play, underscoring the egregious nature of their ingratitude. The phrase "to the spoiling of my soul" functions as a powerful Metaphor or Hyperbole, conveying a depth of internal devastation that goes far beyond mere physical harm. The use of "spoiling," derived from a root meaning bereavement or loss of children, evokes an image of profound, irreplaceable loss, intensifying the emotional impact and creating a strong sense of Pathos, drawing the reader into the psalmist's deep anguish and evoking sympathy for his unmerited suffering. The verse's concise yet impactful phrasing also demonstrates Conciseness, packing a significant emotional and theological punch into a few words, making its message all the more potent and memorable.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse resonates deeply with the biblical understanding of human depravity and the reality of suffering in a fallen world. It underscores the painful truth that even those who strive to do good may be met with hostility and malice, a theme prevalent throughout Scripture. Theologically, it highlights the inherent brokenness of human relationships apart from divine grace and the profound need for God's justice and vindication. David's lament here is not merely a personal complaint but a cry that echoes the experience of many righteous sufferers throughout history, reminding us that God is the ultimate arbiter of justice, and to Him alone can we turn when human systems fail or betray. It also foreshadows the ultimate suffering of the Messiah, who would perfectly embody the repayment of good with evil.
REFLECTION AND APPLICATION
Psalms 35:12 offers a profound validation for those who have experienced the searing pain of betrayal, where kindness and good intentions are met with malice. It acknowledges the legitimate grief and deep spiritual distress that such experiences inflict, reminding us that it is not a sign of weakness to feel wounded when our good is repaid with evil. For believers, this verse serves as a crucial reminder that while the pain is real and often devastating, our response must align with God's character. Like David, we are called to bring our complaints and our woundedness to the Lord, trusting Him with the ultimate vindication and justice rather than seeking personal revenge. This aligns with the New Testament call to "repay no one evil for evil" as exhorted in Romans 12:17, but to leave room for God's wrath and divine recompense. Furthermore, despite the hurtful responses of others, the enduring call for followers of Christ is to persevere in doing good, even to those who persecute us, following the profound example of our Savior who commanded us to "love your enemies and pray for those who persecute you" in Matthew 5:44. This verse thus provides solace and understanding for the suffering, a pattern for prayer and lament, and a powerful challenge to maintain integrity and goodness even in the face of profound injustice and spiritual wounding.
Questions for Reflection
FAQ
Is the experience described in Psalms 35:12 a universal human experience, or specific to David's unique circumstances?
Answer: While rooted in David's specific laments and the historical context of his life, the experience described in Psalm 35:12—of extending good and receiving evil in return, leading to profound inner distress—is deeply universal. It resonates with anyone who has offered kindness, loyalty, or help, only to be met with ingratitude, betrayal, or malicious harm. The psalm provides a timeless biblical framework for understanding and processing such pain, reminding us that even righteous individuals suffer unjustly in a fallen world. It speaks to the brokenness of human relationships and the reality that not all good deeds are reciprocated in kind, making it a lament that transcends its original setting to speak to the human condition across generations.
What does "spoiling of my soul" truly mean in the context of this verse?
Answer: The phrase "spoiling of my soul" (KJV) or "bereavement of my soul" (a more literal translation of the Hebrew) signifies a profound, internal devastation that goes far beyond mere physical or material harm. The Hebrew word shᵉkôwl (H7908), from which "spoiling" is derived, often refers to the tragic loss of children or being made childless, implying an irreplaceable and deep void. Therefore, when applied to nephesh (H5315), which encompasses the soul, life, vitality, and inner being, it conveys a sense of having one's inner peace, joy, and well-being severely damaged, diminished, or even violently taken away by the malicious actions of others. It is a spiritual and emotional wounding that penetrates to the core of one's being, leaving a lasting sense of emptiness, grief, and violation, rather than just a superficial hurt. This internal desolation is a direct consequence of the profound injustice experienced.
CHRIST-CENTERED FULFILLMENT
Psalms 35:12 finds its most profound and ultimate fulfillment in the person and work of Jesus Christ. He is the quintessential righteous sufferer, the one who perfectly exemplified "good for evil" in every aspect of His life and ministry. He healed the sick, taught the lost, offered salvation, and consistently demonstrated unparalleled love and compassion, yet He was repaid with the ultimate evil: rejection, false accusations, and crucifixion. The prophecy in John 15:25 that He was "hated without a cause" perfectly encapsulates the injustice David experienced. Jesus, the Lamb of God, willingly endured the "spoiling of His soul" in Gethsemane, where His anguish was so great He sweat drops of blood (Luke 22:44), and on the cross, experiencing the profound abandonment and the crushing weight of the world's sin, not for His own wrongdoing but for the good of humanity (Isaiah 53:3-5). Unlike David, who cried out for vengeance, Jesus, in His perfect love, did not retaliate but entrusted Himself to God, who judges justly (1 Peter 2:23). His suffering and death, the ultimate repayment of evil for good, paradoxically became the means of our redemption and the supreme demonstration of God's unparalleled love for humanity (Romans 5:8). Thus, in Christ, the lament of Psalm 35:12 is transformed from a cry for justice into the very foundation of salvation, offering hope, healing, and ultimate vindication to all who have suffered unjustly.