Psalm 35:16 Komentář

David, in this psalm, appeals to the righteous Judge of heaven and earth against his enemies that hated and persecuted him. It is supposed that Saul and his party are the persons he means, for with them he had the greatest struggles. I. He complains to God of the injuries they did him; they strove with him, fought against him (Psa 35:1), persecuted him (Psa 35:3), sought his ruin (Psa 35:4, Psa 35:7), accused him falsely (Psa 35:11), abused him basely (Psa 35:15, Psa 35:16), and all his friends (Psa 35:20), and triumphed over him, (Psa 35:21, Psa 35:25, Psa 35:26). II. He pleads his own innocency, that he never gave them any provocation (Psa 35:7, Psa 35:19), but, on the contrary, had studied to oblige them (Psa 35:12-14). III. He prays to God to protect and deliver him, and appear for him (Psa 35:1, Psa 35:2), to comfort him (Psa 35:3), to be nigh to him and rescue him (Psa 35:17, Psa 35:22), to plead his cause (Psa 35:23, Psa 35:24), to defeat all the designs of his enemies against him (Psa 35:3, Psa 35:4), to disappoint their expectations of his fall (Psa 35:19, Psa 35:25, Psa 35:26), and, lastly, to countenance all his friends, and encourage them (Psa 35:27), IV. He prophesies the destruction of his persecutors (Psa 35:4-6, Psa 35:8). V. He promises himself that he shall yet see better days (Psa 35:9, Psa 35:10), and promises God that he will then attend him with his praises (Psa 35:18, Psa 35:28). In singing this psalm, and praying over it, we must take heed of applying it to any little peevish quarrels and enmities of our own, and of expressing by it any uncharitable revengeful resentments of injuries done to us; for Christ has taught us to forgive our enemies and not to pray against them, but to pray for them, as he did; but, 1. We may comfort ourselves with the testimony of our consciences concerning our innocency, with reference to those that are any way injurious to us, and with hopes that God will, in his own way and time, right us, and, in the mean time, support us. 2. We ought to apply it to the public enemies of Christ and his kingdom, typified by David and his kingdom, to resent the indignities done to Christ's honour, to pray to God to plead the just and injured cause of Christianity and serious godliness, and to believe that God will, in due time, glorify his own name in the ruin of all the irreconcilable enemies of his church, that will not repent to give him glory. A psalm of David.

INTRODUCTION TO PSALM 35 A Psalm of David. This psalm seems to have been written by David, when he was persecuted by Saul; and when many false charges were brought against him by his courtiers; and when he was the scorn and derision of the people; the subject of it is pretty much of the same kind with the seventh psalm, and might be written about the same time that was, and on the same occasion; and it may be applied to the church and people of God in like cases. There is a passage in it, Psa 35:19, which our Lord seems to refer to and apply to himself, Joh 15:25; and some interpret the whole of it concerning him. The Arabic version calls it a prophecy of the incarnation; though there does not appear any thing in it applicable to that.

With hypocritical mockers in feasts,.... That is, the abjects gathered, themselves together with such; these may design Saul's courtiers, his parasites and flatterers, and who were hypocrites in religion also, and made it their business at Saul's table, and in their banquetings and revellings, to mock at David; and who were "hypocritical mockers of" or "for a piece of bread" (y), as it may be rendered; the same word is used for a pastry, or cake, and for flatterers; and they used at their feasts to throw a pastry baked with honey to parasites (z), for the word signifies a cake, or a piece of bread, Kg1 17:12; and the sense may be, that they mocked at David as wanting a piece of bread, and that he had brought himself to one; or else those, and they that gathered with them especially, mocked at David for the sake of a meal; or for a piece of bread; see Pro 28:27; and such sort of men were the enemies of Christ, the Scribes and Pharisees, hypocrites to God, flatterers of men, who loved feasts, and the uppermost places there, and whose god was their belly; and who were mockers of Christ, derided his doctrine, and scoffed at his person, especially when he hung upon the cross; they gnashed upon me with their teeth; in indignation and contempt; as Stephen's enemies did on him, Act 7:54. (y) "subsannatoribus subcineritii panis", Vatablus; "subsanmantes propter placentam", Piscator; "scoffers for a cake of bread", Ainsworth; hence a "parasite", a "table companion", or "trencher friend", is used for a "flatterer", vid. Suidam in voce (z) Weemse's Christ. Synag. l. 1. c. 6. s. 8. p. 209. of the Moral Law, l. 2. c. 9. p. 310.

"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.

"They were scattered and were not repentant." He shows that they were not recalled or changed to good by the second remedy, which is the divine scourge; and regarding this he does three things. First, he shows the evil they suffered; second, the lack of compunction in them, at "nor repentant"; third, the effect of their hardening, at "they tempted me," etc. He says therefore, "they were scattered." This is explained in two ways: and first thus, "they were scattered," that is, astounded in heart, while they did not know the reason for the things that were happening, that is, the miracles at the Passion: because Mt. 27: "Many bodies of the saints who had slept arose; and coming out of the tombs, they came into the holy city and appeared to many." "The sun was darkened," etc. Hence, returning, they beat their breasts. Or, "scattered," that is, divided, because Jn. 7: "Some said, He is good; but others said, No, but he deceives the crowds." "And they were not repentant," that is, not converted to penance. And this is evident from the effect, because "they tempted me," saying: Jn. 10: "If you are the Christ, tell us plainly." Or, they were not converted at the Passion of Christ. For after his death they still insulted him, speaking words of blasphemy against Christ, because they spoke words of derision. Mt. 27: "Vah! You who destroy the temple of God," etc. And as to this he says, "they mocked me." Mocking is derision made with a wrinkled nose. Is. 37: "Whom have you reproached and blasphemed, and against whom have you raised your voice?" etc. Also, words of indignation. Mt. 27: "We remember that that deceiver said while he was yet alive." And as to this he says, "they gnashed," etc. This is characteristic of wild boars, who are cruel; so too the Jews. Lam. 2: "They gnashed their teeth and said: We will devour him."

The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (Psa 35:9-10, Psa 35:18, Psa 35:27-28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably 1Sa. 24:1-22. (Psa. 35:1-28) God is invoked in the character of a warrior (Exo 15:3; Deu 32:41).

mockers--who were hired to make sport at feasts (Pro 28:21).