TRV
Translation
Complete Jewish Bible
You saw them, ADONAI; don't stay silent. Adonai, don't stay far away from me.
American Standard Version
Thou hast seen it, O Jehovah; keep not silence: O Lord, be not far from me.
World English Bible Messianic
You have seen it, LORD. Don’t keep silent. Lord, don’t be far from me.
Geneva Bible (1599)
Thou hast seene it, O Lord: keepe not silence: be not farre from me, O Lord.
Young's Literal Translation
Thou hast seen, O Jehovah, Be not silent, O Lord--be not far from me,
In the KJVVerse 14,433 of 31,102
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Commentary on Psalms 35 verses 17–28
17 ¶ Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.
18 I will give thee thanks in the great congregation: I will praise thee among much people.
19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land.
21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.
22 This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.
24 Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.
25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.
26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.
28 And my tongue shall speak of thy righteousness and of thy praise all the day long.
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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Augustine of HippoAD 430
Exposition on Psalm 35
"This You have seen, O Lord; keep not silence" [Psalm 35:22]. What is, "keep not silence"? Judge Thou. For of judgment is it said in a certain place, "I have kept silence; shall I keep silence for ever?" And of the delaying of judgment it is said to the sinner, "These things have you done, and I kept silence;" "You thought that I was altogether such an one as yourself." How keeps He silence, who speaks by the Prophets, who speaks with His own mouth in the Gospel, who speaks by the Evangelists, who speaks by us, when we speak the truth? What then? He keeps silence from judgment, not from precept, not from doctrine. But this His judgment the Prophet in a manner invokes, and predicts: "You have seen, O Lord: keep not silence;" that is, You will not keep silence, needs must that You will judge. "O Lord, be not far from Me." Until Your judgment come, be not far from Me, as You have promised, "Lo, I am with you always, even unto the end of the world."
CassiodorusAD 585
EXPLANATION OF THE PSALMS 35:21
What a wonderful patience there was in him who was the greatest Majesty! Was he unable to descend alive from … the cross to put his enemies to shame, if after dying he rose from the tomb on the third day? But it was not suitable for the divine power to be moved by the words of those hurling insults, so that consequently they might blush even more when all the predictions were confirmed.
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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SUMMARY
Psalms 35:22 presents a fervent and deeply personal plea from David to the sovereign God, arising from intense suffering and unjust persecution. It encapsulates David's unwavering conviction that the Lord is fully aware of his plight, coupled with an urgent petition for divine intervention and a profound longing for God's active, comforting presence in the midst of his distress. This verse serves as a powerful testament to the psalmist's trust in God's omniscience and justice, even when divine action seems delayed.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 35:22 employs several powerful literary devices that amplify its emotional and theological impact. The most prominent is Apostrophe, a direct address to an absent or abstract entity, in this case, God ("O LORD," "O Lord"). This direct address intensifies the personal and urgent nature of David's prayer, creating a sense of intimacy and direct communication with the divine. The phrase "keep not silence" is a form of Anthropomorphism, attributing human characteristics (the ability to be silent or speak) to God. This device makes God's actions and inactions relatable and emphasizes the psalmist's desire for a tangible, audible response from God. Similarly, "be not far from me" uses spatial language to express a theological concept of divine presence or absence, another form of anthropomorphic expression. The verse also exhibits a form of Parallelism, specifically synonymous or antithetical, where the two negative imperatives "keep not silence" and "be not far from me" reinforce each other, both expressing a desire for God's active and immediate engagement rather than passivity or distance. The overall tone is one of Lament, a common genre in the Psalms, characterized by an outpouring of grief, complaint, and petition, often coupled with an expression of trust in God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 35:22 resonates deeply with the biblical understanding of God's character as both omniscient and just, and His intimate relationship with His people. It affirms that God is not a distant, unconcerned deity, but one who actively observes the suffering of the righteous and is moved by their cries. The psalmist's plea is a testament to the power and necessity of persistent prayer, especially in times of profound distress and injustice. It highlights the theological truth that while God may seem silent or distant, He is never truly unaware or unconcerned. This verse also underscores the theme of divine vindication, a core tenet of Old Testament theology, where God is expected to intervene on behalf of the oppressed and bring justice to the wicked. It reminds believers that God's active presence is the ultimate source of comfort and strength in the face of adversity, transforming feelings of abandonment into renewed hope.
REFLECTION AND APPLICATION
Psalms 35:22 offers profound encouragement and guidance for believers navigating trials and injustices in their own lives. In a world often characterized by suffering, betrayal, and unmerited hardship, this verse reminds us that our God is not oblivious to our pain. Like David, we can find immense comfort in the truth that God "has seen" every tear, every injustice, and every secret struggle. This knowledge empowers us to bring our most desperate pleas before Him, boldly asking Him to "keep not silence" when we feel unheard, and to "be not far from us" when we feel vulnerable and alone. It challenges us to cultivate a faith that trusts in God's perfect timing and ultimate justice, even when His intervention seems delayed. Our earnest cries for His presence and action are not signs of weakness, but expressions of profound dependence on the One who is our refuge and strength.
Questions for Reflection
FAQ
Does "keep not silence" imply that God is sometimes indifferent or absent?
Answer: No, "keep not silence" does not imply that God is truly indifferent or absent. Rather, it reflects the psalmist's human perception and experience of God's perceived inaction in a moment of intense suffering. In biblical lament, it is common for the petitioner to express feelings of abandonment or to question God's delay in intervention, even while maintaining an underlying faith in His character. David knows God is omniscient ("This thou hast seen, O LORD"), but he is pleading for God to manifest His presence and power in a tangible way. It's a cry for God to break into his reality with a decisive act of justice or deliverance, not a theological statement about God's intrinsic nature. This raw honesty in prayer is a hallmark of the Psalms, inviting believers to bring their full range of emotions before God, trusting that He understands and responds in His perfect timing, as seen in other laments like Psalms 13:1.
CHRIST-CENTERED FULFILLMENT
Psalms 35:22 finds its ultimate fulfillment in the person and work of Jesus Christ. David's cry for God to "keep not silence" and "be not far from me" echoes the profound human need for divine intervention in the face of overwhelming evil and suffering—a need perfectly met in Christ. Jesus, the incarnate Son of God, truly "saw" the depths of human sin and suffering, not from a distance, but by entering into it. He experienced the ultimate abandonment and perceived silence of God on the cross, crying out, "My God, my God, why have you forsaken me?" as recorded in Matthew 27:46. Yet, in His resurrection, God definitively broke His "silence," vindicating Christ and demonstrating His power over sin and death, thereby ensuring that He is "not far from" His people. Through Christ, believers are assured that God is intimately near, never silent, and always active on their behalf. The Holy Spirit, the "Comforter" or "Helper" as Jesus promised in John 14:26, indwells believers, guaranteeing God's constant presence and intercession, fulfilling David's deepest longing for divine nearness and active support. Thus, in Christ, the cry of Psalms 35:22 is transformed from a desperate plea into a foundational truth of the new covenant: God has seen, has acted decisively in His Son, and will never leave nor forsake His own, as affirmed in Hebrews 13:5.