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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.
"They tempted Me, and mocked Me with mocking" [Psalm 35:16]. That is, they derided Me, they insulted Me; this of the Head, this of the Body. Consider, Brethren, the glory of the Church which now is; remember its past dishonours, remember how once were Christians everywhere put to flight, and wherever found, mocked, beaten, slain, exposed to beasts, burned, men rejoicing against them. As it was to the Head, so it is also to the Body. For as it was to the Lord on the Cross, so has it been to His Body in all that persecution which was made but now: nor even now cease the persecutions of the same. Wherever men find a Christian, they are wont to insult, to persecute, to deride him, to call him dull, senseless, of no spirit, of no knowledge. Do they what they will, Christ is in Heaven: do they what they will, He has honoured His punishment, already has He fixed His Cross in the foreheads of all; the ungodly is permitted to insult, to rage he is not permitted; but yet from that which the tongue utters, is understood what he bears in his heart: "They gnashed upon Me with their teeth."
Certain ones say the power of the teeth is the evil of speech. He wanted his Father to be a witness against those who blasphemed him.
This is what happens to savages when they are conquered by reason. When words fail them because of the truth, then they gnash their teeth and so communicate their desires by a silent threat. All of this is in the interest of a great act of building up the human race, so that its members may not count it a burden to suffer what they recognize that their own Head has endured.
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SUMMARY
Psalms 35:16 powerfully articulates the profound anguish and public humiliation experienced by the psalmist, David, at the hands of his adversaries. This verse, deeply embedded within a fervent psalm of lament and imprecation, vividly portrays the intense malice and visceral hatred directed towards him by those who repaid his good with evil. It highlights a public display of contempt and a destructive desire, serving as a poignant cry for divine intervention and justice against unjust persecution.
CONTEXT
Literary Context: Psalms 35 is an impassioned prayer of lament and imprecation, where David urgently appeals to God for deliverance and vindication against his enemies. The psalm commences with a fervent plea for God to "contend with those who contend with me" and to "fight against those who fight against me" Psalm 35:1. Throughout the psalm, David contrasts his own righteous and compassionate conduct towards his adversaries (e.g., his mourning and fasting when they were sick, as described in Psalm 35:13-14) with their unprovoked malice and ingratitude. Verse 16 specifically falls within a section (verses 11-16) where David details the cruel mockery and false accusations he endures, emphasizing the public and deeply personal nature of their attacks. This vivid description of their contempt sets the stage for his renewed and desperate plea for God's swift and decisive intervention in the latter half of the psalm, highlighting the desperate need for divine justice.
Historical & Cultural Context: While the precise historical occasion for Psalms 35 is not explicitly stated, it is widely attributed to David during periods of intense persecution, such as his flight from King Saul (e.g., 1 Samuel 23) or the treacherous rebellion led by his son Absalom (e.g., 2 Samuel 15). In ancient Israelite society, public honor, reputation, and social standing were paramount. To be publicly mocked or scorned, especially "in feasts" or other public gatherings, constituted a profound act of shaming and social degradation. Such actions were designed to strip an individual of their dignity and standing within the community. The "gnashing of teeth" was a universally recognized and visceral expression of extreme rage, contempt, and often a desire to inflict physical or emotional harm. This imagery underscores the deep-seated, animalistic hatred of David's enemies, revealing their intent to utterly destroy his reputation and well-being.
Key Themes: Psalms 35:16 contributes significantly to several overarching themes present within the psalm and the broader Psalter. Firstly, it powerfully illustrates the theme of unjust suffering and persecution of the righteous. David, despite his benevolent actions, receives only malice and contempt in return, highlighting the profound injustice faced by those who walk in integrity. Secondly, the verse underscores the pervasive theme of hypocrisy and deceit, as the "hypocritical mockers" feign one thing while harboring destructive intent. This lament against the wicked, whose outward appearances often belie their corrupt hearts, is a common motif throughout the Psalms (e.g., Psalm 10:7). Thirdly, it vividly portrays the malicious hatred and rage directed at God's servant, emphasizing the intense emotional and spiritual warfare David faced. Lastly, by detailing such profound injustice, the verse implicitly sets the stage for the crucial theme of divine vindication and justice. David's only recourse against such overwhelming and unprovoked hatred is to appeal to a righteous God for intervention, a central hope found in many psalms of lament (e.g., Psalm 7:8).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 35:16 employs several potent literary devices to convey the intensity of David's suffering and the malice of his enemies. The phrase "gnashed upon me with their teeth" is a striking example of Idiom and Hyperbole, vividly expressing extreme rage and destructive malice. While not literally biting, the imagery conjures a powerful picture of animalistic fury and a predatory intent, making the enemies' hatred palpable and visceral. The setting "in feasts" (or public gatherings) implies a cruel Irony, as places typically associated with joy, community, and celebration become arenas for public humiliation and scorn. This stark contrast between expectation and reality heightens the sense of betrayal and injustice. Furthermore, the entire verse is rich in Imagery, painting a clear and disturbing picture of the psalmist surrounded by hostile, contemptuous individuals whose hatred is so profound it manifests in a physical, almost predatory, display, conveying the full weight of his persecution.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 35:16 powerfully articulates the experience of righteous suffering at the hands of the wicked, a recurring and profound theme throughout Scripture. It highlights the profound injustice inherent when good is repaid with evil, and genuine compassion is met with malicious contempt. The "hypocritical mockers" embody the deceitful and corrupt nature of sin, where outward appearances or social contexts mask deep-seated animosity and a desire for destruction. The "gnashing of teeth" serves as a stark reminder of the visceral, often animalistic, hatred that can motivate human actions, a hatred that stands in stark contrast to God's character of perfect love, righteousness, and justice. Theologically, this verse underscores the fundamental need for divine intervention and vindication, as the psalmist's only hope against such overwhelming and unprovoked malice lies in God's righteous judgment and deliverance. It foreshadows the suffering of God's true servants throughout history, who often face scorn and opposition for their faithfulness and integrity.
REFLECTION AND APPLICATION
This verse resonates deeply with the universal human experience of facing unjust criticism, betrayal, or public scorn, especially from those who mask their malice or from whom one might expect better. It serves as a stark reminder to believers that suffering for righteousness' sake is not uncommon; indeed, even the most righteous figures in biblical history, including King David and ultimately Jesus Christ, endured such trials and profound mockery. When confronted with such hostility, the response of the righteous, as exemplified by David throughout this psalm, is not to retaliate in kind or to seek personal revenge, but rather to turn to God for vindication, justice, and deliverance. This encourages us to cultivate a deep trust in God's sovereignty and His ultimate justice, knowing with certainty that He sees our suffering, hears our cries, and will, in His perfect timing, bring forth truth and righteousness. It calls us to endure patiently, to pray for our enemies, and to rest in the profound assurance that our ultimate vindication comes from the Lord, not from fleeting human approval or the futile pursuit of retaliation.
Questions for Reflection
FAQ
What does "hypocritical mockers in feasts" truly mean?
Answer: The phrase "hypocritical mockers" (Hebrew: chânêph lâʻêg) refers to individuals who are ungodly, impious, and deceitful in their mockery. Their scorn is not merely casual but rooted in a corrupt character, possibly feigning friendship or respect while harboring deep-seated malice and destructive intent. The phrase "in feasts" (Hebrew: bemaʻôwg) is challenging and has been interpreted in various ways. While "feasts" might imply public gatherings or social occasions, the literal Hebrew root (mâʻôwg) means "cake" or "round bread." Some scholars interpret it as "mockers for a piece of bread," suggesting they are parasitic or mock for trivial gain, highlighting their base motivations. However, the King James Version's rendering emphasizes the public and humiliating nature of the mockery, occurring in social settings where David's dignity was publicly assailed. This highlights the profound shame and betrayal David experienced from those who should have been allies or at least respectful members of society, amplifying the cruelty of their actions.
CHRIST-CENTERED FULFILLMENT
Psalms 35:16 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Just as David, the righteous sufferer, was subjected to the scorn of "hypocritical mockers" and the visceral hatred expressed by "gnashing of teeth," so too was the Son of God. Throughout His earthly ministry, Jesus endured constant and relentless opposition from religious leaders who were outwardly pious but inwardly full of hypocrisy and malice, as He Himself exposed in His denunciations of the scribes and Pharisees Matthew 23:27-28. His passion narrative is replete with instances of public mockery, scorn, and intense hatred. On the cross, He was reviled by passersby, chief priests, scribes, and elders who "gnashed" their verbal teeth at Him, challenging Him to save Himself Matthew 27:39-44. The "gnashing of teeth" imagery, often used in the New Testament to describe the despair of those in judgment Matthew 13:42, ironically describes the very rage directed at the one who came to save. Unlike David, who cried out for vindication, Jesus, the perfect Lamb of God, silently endured this unjust suffering, committing Himself to Him who judges righteously 1 Peter 2:23. His suffering, including this profound mockery, was not for His own sin but for the sins of the world, ultimately leading to His glorious vindication and exaltation by God the Father Philippians 2:9-11. Thus, David's lament becomes a prophetic echo of the greater suffering and ultimate triumph of Christ, who perfectly fulfilled the righteous suffering foreshadowed in the Psalms.