TRV
Translation
King James Version
Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.
Complete Jewish Bible
Brandish spear and battle-axe against my pursuers; let me hear you say, "I am your salvation."
Berean Standard Bible
Draw the spear and javelin against my pursuers; say to my soul: “I am your salvation.”
American Standard Version
Draw out also the spear, and stop the way against them that pursue me: Say unto my soul, I am thy salvation.
World English Bible Messianic
Brandish the spear and block those who pursue me. Tell my soul, “I am your salvation.”
Geneva Bible (1599)
Bring out also the speare and stop the way against them, that persecute me: say vnto my soule, I am thy saluation.
Young's Literal Translation
And draw out spear and lance, To meet my pursuers. Say to my soul, `Thy salvation I am .'
In the KJVVerse 14,414 of 31,102
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Commentary on Psalms 35 verses 1–10
1 ¶ A Psalm of David. Plead my cause, O LORD, with them that strive with me: fight against them that fight against me.
2 Take hold of shield and buckler, and stand up for mine help.
3 Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.
4 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.
5 Let them be as chaff before the wind: and let the angel of the LORD chase them.
6 Let their way be dark and slippery: and let the angel of the LORD persecute them.
7 For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.
8 Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.
9 And my soul shall be joyful in the LORD: it shall rejoice in his salvation.
10 All my bones shall say, LORD, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?
In these verses we have,
I. David's representation of his case to God, setting forth the restless rage and malice of his persecutors. He was God's servant, expressly appointed by him to be what he was, followed his guidance, and aimed at his glory in the way of duty, had lived (as St. Paul speaks) in all good conscience before God unto this day; and yet there were those that strove with him, that did their utmost to oppose his advancement, and made all the interest they could against him; they fought against him (Psa 35:1), not only undermined him closely and secretly, but openly avowed their opposition to him and set themselves to do him all the mischief they could. They persecuted him with an unwearied enmity, sought after his soul (Psa 35:4), that is, his life, no less would satisfy their bloody minds; they aimed to disquiet his spirit and put that into disorder. Nor was it a sudden passion against him that they harboured, but inveterate malice: They devised his hurt, laid their heads together, and set their wits on work, not only to do him a mischief, but to find out ways and means to ruin him. They treated him, who was the greatest blessing of his country, as if he had been the curse and plague of it; they hunted him as a dangerous beast of prey; they digged a pit for him and laid a net in it, that they might have him at their mercy, Psa 35:7. They took a great deal of pains in persecuting him, for they digged a pit (Psa 7:15); and very close and crafty they were in carrying on their designs; the old serpent taught them subtlety: they hid their net from David and his friends; but in vain, for they could not hide it from God. And, lastly, he found himself an unequal match for them. His enemy, especially Saul, was too strong for him (Psa 35:10), for he had the army at his command, and assumed to himself the sole power of making laws and giving judgment, attainted and condemned whom he pleased, carried not a sceptre, but a javelin, in his hand, to cast at any man that stood in his way; such was the manner of the king, and all about him were compelled to do as he bade them, right or wrong. The king's word is a law, and every thing must be carried with a high hand; he has fields, and vineyards, and preferments, at his disposal, Sa1 22:7. but David is poor and needy, has nothing to make friends with, and therefore has none to take his part but men (as we say) of broken fortunes (Sa1 22:2); and therefore no marvel that Saul spoiled him of what little he had got and the interest he had made. If the kings of the earth set themselves against the Lord and his anointed, who can contend with them? Note, It is no new thing for the most righteous men, and the most righteous cause, to meet with many mighty and malicious enemies: Christ himself is striven with and fought against, and war is made upon the holy seed; and we are not to marvel at the matter: it is a fruit of the old enmity in the seed of the serpent against the seed of the woman.
II. His appeal to God concerning his integrity and the justice of his cause. If a fellow-subject had wronged him, he might have appealed to his prince, as St. Paul did to Caesar; but, when his prince wronged him, he appealed to his God, who is prince and Judge of the kings of the earth: Plead my cause, O Lord! Psa 35:1. Note, A righteous cause may, with the greatest satisfaction imaginable, he laid before a righteous God, and referred to him to give judgment upon it; for he perfectly knows the merits of it, holds the balance exactly even, and with him there is no respect of persons. God knew that they were, without cause, his enemies, and that they had, without cause, digged pits for him, Psa 35:7. Note, It will be a comfort to us, when men do us wrong, if our consciences can witness for us that we have never done them any. It was so to St. Paul. Act 25:10, To the Jews have I done no wrong. We are apt to justify our uneasiness at the injuries men do us by this, That we never gave them any cause to use us so; whereas this should, more than any thing, make us easy, for then we may the more confidently expect that God will plead our cause.
III. His prayer to God to manifest himself both for him and to him, in this trial. 1. For him. He prays that God would fight against his enemies, so as to disable them to hurt him, and defeat their designs against him (Psa 35:1), that he would take hold of shield and buckler, for the Lord is a man of war (Exo 15:3), and that he would stand up for his help (Psa 35:2), for he had few that would stand up for him, and, if he had ever so many, they would stand him in no stead without God. he prays that God would stop their way (Psa 35:3), that they might not overtake him when he fled from them. This prayer we may put up against our persecutors, that God would restrain them and stop their way. 2. To him: "Say unto my soul, I am thy salvation; let me have inward comfort under all these outward troubles, to support my soul which they strike at. Let God be my salvation, not only my Saviour out of my present troubles, but my everlasting bliss. Let me have that salvation not only which he is the author of, but which consists in his favour; and let me know my interest in it; let me have the comfortable assurance of it in my own breast." If God, by his Spirit, witness to our spirits that he is our salvation, we have enough, we need desire no more to make us happy; and this is a powerful support when men persecute us. If God be our friend, no matter who is our enemy.
IV. His prospect of the destruction of his enemies, which he prays for, not in malice or revenge. We find how patiently he bore Shimei's curses (so let him curse, for the Lord has bidden him); and we cannot suppose that he who was so meek in his conversation would give vent to any intemperate heat or passion in his devotion; but, by the spirit of prophecy, he foretells the just judgments of God that would come upon them for their great wickedness, their malice, cruelty, and perfidiousness, and especially the enmity to the counsels of God, the interests of religion, and that reformation which they knew David, if ever he had power in his hand, would be an instrument of. They seemed to be hardened in their sins, and to be of the number of those who have sinned unto death and are not to be prayed for, Jer 7:16; Jer 11:14; Jer 14:11; Jo1 5:16. As for Saul himself, David, it is probable, knew that God had rejected him and had forbidden Samuel to mourn for him, Sa1 16:1. And these predictions look further, and read the doom of the enemies of Christ and his kingdom, as appears by comparing Rom 11:9, Rom 11:10. David here prays, 1. Against his many enemies (Psa 35:4-6): Let them be confounded, etc. Or, as Dr. Hammond reads it, They shall be confounded, they shall be turned back. This may be taken as a prayer for their repentance, for all penitents are put to shame for their sins and turned back from them. Or, if they were not brought to repentance, David prays that they might be defeated and disappointed in their designs against him and so put to shame. Though they should in some degree prevail, yet he foresees that it would be to their own ruin at last: They shall be as chaff before the wind, so unable will wicked men be to stand before the judgments of God and so certainly will they be driven away by them, Psa 1:4. Their way shall be dark and slippery, darkness and slipperiness (so the margin reads it); the way of sinners is so, for they walk in darkness and in continual danger of falling into sin, into hell; and it will prove so at last, for their foot shall slide in due time, Deu 32:35. But this is not the worst of it. Even chaff before the wind may perhaps be stopped, and find a place of rest, and, though the way be dark and slippery, it is possible that a man may keep his footing; but it is here foretold that the angel of the Lord shall chase them (Psa 35:5) so that they shall find no rest, shall persecute them (Psa 35:6) so that they cannot possibly escape the pit of destruction. As God's angels encamp against those that fight against him. They are the ministers of his justice, as well as of his mercy. Those that make God their enemy make all the holy angels their enemies. 2. Against his one mighty enemy (Psa 35:8): Let destruction come upon him. It is probable that he means Saul, who laid snares for him and aimed at his destruction. David vowed that his hand should not be upon him; he would not be judge in his own cause. But, at the same time, he foretold that the Lord would smite him (Sa1 26:10), and here that the net he had hidden should catch himself, and into that very destruction he should fall. This was remarkably fulfilled in the ruin of Saul; for he had laid a plot to make David fall by the hand of the Philistines (Sa1 18:25), that was the net which he hid for him under pretence of doing him honour, and in that very net was he himself taken, for he fell by the hand of the Philistines when his day came to fall.
V. His prospect of his own deliverance, which, having committed his cause to God, he did not doubt of, Psa 35:9, Psa 35:10. 1. He hoped that he should have the comfort of it: "My soul shall be joyful, not in my own ease and safety, but in the Lord and in his favour, in his promise and in his salvation according to the promise." Joy in God and in his salvation is the only true, solid, satisfying joy. Those whose souls are sorrowful in the Lord, who sow in tears and sorrow after a godly sort, need not question but that in due time their souls shall be joyful in the Lord; for gladness is sown for them, and they shall at last enter into the joy of their Lord. 2. He promised that then God should have the glory of it (Psa 35:10): All my bones shall say, Lord, who is like unto thee? (1.) He will praise God with the whole man, with all that is within him, and with all the strength and vigour of his soul, intimated by his bones, which are within the body and are the strength of it. (2.) He will praise him as one of peerless and unparalleled perfection. We cannot express how great and good God is, and therefore must praise him by acknowledging him to be a non-such. Lord, who is like unto thee? No such patron of oppressed innocency, no such punisher of triumphant tyranny. The formation of our bones so wonderfully, so curiously (Ecc 11:5; Psa 139:16), the serviceableness of our bones, and the preservation of them, and especially the life which, at the resurrection, shall be breathed upon the dry bones and make them flourish as a herb, oblige every bone in our bodies, if it could speak, to say, Lord, who is like unto thee? and willingly to undergo any services or sufferings for him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 35
"Pour forth the weapon, and stop the way against them that persecute me" [Psalm 35:3]. Who are they that persecute you? Haply your neighbour, or he whom you have offended, or to whom you have done wrong, or who would take away what is yours, or against whom you preach the truth, or whose sin you rebuke, or whom living ill by your well living you offend. There are indeed even these enemies to us, and they persecute us: but other enemies we are taught to know, those against whom we fight invisibly, of whom the Apostle warns us, saying, "We wrestle not against flesh and blood," [Ephesians 6:12] that is, against men; not against those whom you see, but against those whom you see not; "against principalities, against powers, against the rulers of the world, of this darkness."..."The whole world lies in wickedness;" therefore the Apostle explained of what world they were rulers, he said, "of this darkness." The rulers of this world, I say, are the rulers of this darkness....
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
Psalm 35:3 presents a profound and urgent dual plea from David to God, encapsulating both a desperate cry for divine military intervention against his relentless persecutors and a deep, intimate longing for God's personal assurance of salvation. This verse articulates a fervent desire for the Lord to act as a formidable warrior on his behalf, physically thwarting his enemies' advances, while simultaneously seeking a direct, comforting declaration from God that He Himself is David's ultimate deliverer and the source of his profound well-being, bringing peace and certainty to his troubled soul amidst intense adversity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 35:3 employs several powerful literary devices to convey David's fervent prayer and the multifaceted nature of divine deliverance. The most prominent is Anthropomorphism, where God is described with human characteristics and actions, such as "drawing out the spear" and "stopping the way." This vivid imagery makes God's intervention relatable and underscores His active engagement in human affairs. The military language throughout the first part of the verse ("spear," "stop the way," "persecute") forms a strong Metaphor of God as a Divine Warrior, actively fighting on behalf of His servant. This martial imagery is then contrasted with a deeply personal and spiritual plea, creating a powerful Juxtaposition between physical deliverance and spiritual assurance. Furthermore, the direct address to God, "Draw out... stop... say," is an example of Apostrophe, emphasizing the intimate and direct nature of David's prayer. The request for God to "say unto my soul" also contains a subtle Personification of the soul, implying it can receive and be comforted by divine speech, highlighting its capacity for deep spiritual reception.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 35:3 beautifully illustrates the multifaceted nature of God's deliverance, encompassing both physical protection from external threats and profound spiritual assurance for the inner being. Theologically, it affirms God's character as both a mighty warrior who actively intervenes on behalf of His people and a tender comforter who speaks peace to the troubled soul. This duality reflects the comprehensive scope of divine salvation, which addresses every dimension of human need—body, soul, and spirit. It teaches us that true security is not merely the absence of danger, but the active presence and direct affirmation of God Himself as our ultimate source of safety and well-being. David's prayer models a faith that boldly asks God for concrete action against adversaries while simultaneously seeking intimate communion and a direct word of comfort from the Divine.
REFLECTION AND APPLICATION
Psalm 35:3 offers a timeless blueprint for believers navigating adversity. In a world often marked by injustice, opposition, and spiritual warfare, David's prayer reminds us that our recourse is always to a God who is both mighty to save and intimately concerned with our inner peace. When we face persecutors, whether literal enemies, systemic injustices, or spiritual attacks, we are invited to boldly petition God to "draw out the spear" – to actively intervene, thwarting the plans of those who seek our harm and defending our cause. Yet, even more profoundly, this verse calls us to seek that deeper, soul-level assurance: to ask God to "say unto my soul, I am thy salvation." This is a prayer for inner peace, for the calming voice of God to quiet our fears, doubts, and anxieties, reminding us that our ultimate security rests not in circumstances but in His unchanging character and constant presence. It encourages us to cultivate a faith that trusts God not only for external deliverance but also for the profound, personal comfort that only His direct affirmation can provide, knowing that He is our ultimate refuge and strength in every season of life.
Questions for Reflection
FAQ
Why does David ask for both physical protection and spiritual assurance in the same verse?
Answer: David's dual request in Psalm 35:3 reflects the comprehensive nature of human suffering and God's holistic salvation. He is facing very real, external threats from persecutors who seek his harm, necessitating a plea for physical intervention ("Draw out also the spear, and stop [the way] against them that persecute me"). This acknowledges God as the Divine Warrior who actively defends His people. However, David understands that true peace and security are not merely the absence of external danger. The turmoil of persecution also profoundly affects his inner being, his "soul," often leading to fear, doubt, and despair. Therefore, he also seeks an intimate, verbal declaration from God ("say unto my soul, I [am] thy salvation") to calm his spirit and affirm God's unwavering presence and saving power. This demonstrates David's mature faith; he recognizes that God's deliverance encompasses both outward circumstances and inward peace, addressing the whole person. It highlights that even when God is actively fighting for us externally, we still deeply need His comforting voice to bring assurance and steadfast peace to our hearts.
CHRIST-CENTERED FULFILLMENT
Psalm 35:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David's plea for God to "draw out the spear" and "stop the way" against his enemies foreshadows Christ as the ultimate Divine Warrior who decisively defeated sin, death, and the powers of darkness on the cross (Colossians 2:15). He is the one who truly "stops the way" of our spiritual adversaries, rendering them powerless over those who believe in Him. More significantly, David's yearning for God to "say unto my soul, I am thy salvation" is perfectly realized in Jesus, who is not merely a deliverer but is, in His very person, our salvation. His name, Jesus (Yeshua), means "The Lord saves," and He is indeed the Lamb of God who takes away the sin of the world. Through His perfect life, atoning death, and glorious resurrection, Jesus declares to our souls, "I am your salvation," offering not just rescue from danger but eternal life, profound peace, and complete reconciliation with God. He is the one who speaks peace to our troubled hearts, saying, "My peace I give you", and who assures us of His constant presence, "I am with you always, to the end of the age". In Christ, both the physical and spiritual dimensions of salvation are fully secured, and His voice truly brings ultimate comfort and unwavering assurance to our souls.