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This psalm is ascribed to David. The title in the original, לדוד ledâvid - "by David" or, "of David" - is without anything to designate the occasion on which it was composed, or anything to mark the character of the psalm, as distinguished from others. Occasionally in the titles of the psalms there is a special reference to the circumstances in which the psalm was composed, as in Psalm 3:1-8; Psalm 7; Psalm 18; Psalm 30:1-12; Psalm 34; and, much more frequently, there is something added in the title to distinguish the character of the psalm, either in its own nature, or in its adaptedness to music, as in Psalm 4:1-8; Psalm 5:1-12; Psalm 6:1-10; Psalm 9; Psalm 16:1-11; Psalm 22. In this case, however, there is nothing in the title that furnishes any information on either of these points.

There is nothing in the psalm itself that will enable us to determine with any accuracy the occasion on which it was written. By some it has been referred to the time of the persecution of David by Saul; by others, to the opposition which he encountered from Ahithophel, or Shimei, or to the ingratitude of Mephibosheth 2 Samuel 16:3; by others it has been referred to the rebellion of Absalom; and others have referred it to the Messiah, as propheticly descriptive of what would occur to him. The psalm can be intelligently interpreted on either of the former suppositions, but there is no evidence that it had any direct reference to the Messiah. The only place in the New Testament in which it could be alleged that any part of it is applied to Christ, is John 15:25, where it is said, "But this cometh to pass, that the word might be fulfilled which is written in their law, They hated me without a cause." By those who suppose that the psalm refers to the Messiah, it is said that this is a quotation from Psalm 35:19. But it may be remarked in regard to this:

(a) that the language of the psalm in that verse is different from that used in John, the language of the former being, "Neither let them wink with the eye that hate me without a cause;" and

(b) that the language in John is a much more literal quotation from Psalm 69:4, "They that hate me without a cause," etc. a psalm which undoubtedly has reference to the Messiah. DeWette supposes that the psalm is not properly ascribed to David, and says that it is not "worthy" of him. He supposes that it was composed after the death of David, by an inferior poet. He furnishes, however, no reason for this opinion, except that which is derived from his own feelings - "nach meinem Gefuhle." The time and occasion on which the psalm was composed are not, however, of material consequence. As it would be appropriate to any of the occasions above referred to, so it is appropriate to numerous occasions which arise in the history of individuals; and it is, therefore, of so general a character that it may be useful in the church at all times.

What is apparent in the psalm - the central idea, and that which makes it so useful - is, that it was composed with reference to the treatment which the author received from those who had been his professed friends: from those to whom he had shown kindness in their troubles; to whom he had been a friend and a brother, but who had now turned against him. In the time of prosperity they had been his professed friends, and had partaken freely and largely of his hospitality; when they were afflicted he had shown them sympathy and kindness; but when reverses came upon him, they forsook him, and joined with his calumniators, persecutors, and accusers. The psalm, therefore, has a special applicability to trials of that nature. It expresses the feelings and views of the author in regard to his own sorrows, as springing from such ingratitude, and his earnest prayer to God to interpose in his behalf - the rolling of the sorrows of his pained and oppressed heart upon the arm of his unchanging Friend, the mighty and merciful God. As occasions similar to those referred to in the psalm not unfrequently occur in the world, it was important that in the vo ume of inspiration an "example" should be furnished of the manner in which piety is to meet such a form of trial.

The psalm consists of the following parts:

I. The prayer, Psalm 35:1-10. This is

(a) an earnest appeal to God for his interposition, Psalm 35:1-3;

(b) a solemn imprecation of divine vengeance on his enemies, or a prayer that they may receive from the hand of God just retribution for their crimes, Psalm 35:4-8;

(c) the expression of a determined purpose on his part to triumph in God, or to ascribe praise to God for his interposition, Psalm 35:9-10.

II. The description of the character and conduct of his enemies, Psalm 35:11-16. They were:

(a) false witnesses against him, or calumniators, Psalm 35:11;

(b) they had rendered to him evil for good, or had been guilty of base ingratitude, Psalm 35:12;

(c) in their troubles he had been to them as a brother, Psalm 35:13-14; but

(d) they had forgotten all this in his adversity, and had united with the vile and the abandoned - with revellers and drunkards, in pouring contempt on his name, and in reproaching his character, Psalm 35:15-16.

III. An earnest appeal to God, in view of these circumstances, to interpose and deliver him; to show that He was the Patron and Friend of those who were calumniated and injured, Psalm 35:17-28. This appeal is founded on such arguments as the following:

(a) That God seemed now to be looking on, and taking no interest in a righteous cause, or in the cause of one who was oppressed and wronged, Psalm 35:17;

(b) that His interposition would lead the psalmist to render Him praise, Psalm 35:18;

(c) that those who had so much injured and wronged him seemed to enjoy the divine favor, and were at ease, Psalm 35:19-20;

(d) that God had seen all this, and still saw it, and that it became Him to interpose on his behalf, Psalm 35:21-23;

(e) that it was inconsistent for God to suffer the wicked to triumph over the righteous, or that they should be allowed to exult as if they had swallowed them up, Psalm 35:24-26; and

(f) that it was desirable that, under the government of God, they who were truly righteous should receive such tokens of the divine favor and protection that they could rejoice in God, and render Him appropriate praise, Psalm 35:27-28.

Plead my cause, O Lord - The word "plead" means, properly, to argue in support of a claim, or against the claim of another; to urge reasons for or against; to attempt to persuade one by argument or supplication; as, to plead for the life of a criminal, that is, to urge reasons why he should be acquitted or pardoned; and then, to supplicate with earnestness in any way. The original word used here - רוב rûb - means to contend, strive, quarrel; and then, to contend before a judge, to manage or plead a cause. The idea here is, that the psalmist desires that God would undertake his cause against those who had risen up against him, as if it were managed before a tribunal, or before a judge, and God should be the advocate. The same word is used, in another form, in the other member of the sentence - "with them that strive - יריבי yârı̂ybāy - against me." The idea is, that they were "pleading" against him, or were urging arguments, as it were, before a tribunal or a judge, why he should be condemned. They were his bitter opponents, engaged in bringing all manner of false accusations against him, and seeking his condemnation. The psalmist felt that he could not manage his own cause against them; and he, therefore, pleads with God that He would interpose, and stand up for him.

Fight against them that fight against me - The same idea substantially occurs here as in the former member of the verse. It is a prayer that God would undertake his cause; that He would exert His power against those who were opposed to him.

Take hold of shield and buckler - That is, Arm thyself as if for the contest. It is a prayer, in a new form, that God would interpose, and that he would go forth as a warrior against the enemies of the psalmist. On the word "shield," see the notes at Psalm 5:12. Compare the notes at Ephesians 6:16. On the word "buckler," see the notes at Psalm 18:2. These terms are derived from the armor of a warrior, and the prayer here is that God would appear in that character for his defense.

And stand up for my help - As a warrior stands up, or stands firm, to arrest the attack of an enemy.

Draw out also the spear - The word here rendered "draw out" means properly to pour out; to empty; and it is applied to the act of emptying sacks, Genesis 42:35; to emptying bottles, Jeremiah 48:12; to drawing a sword from a sheath, Exodus 15:9; Leviticus 26:33; Ezekiel 5:12. It is applied to a "spear" either as drawing it out of the place where it was kept, or as stretching it out for the purposes of attack. The former probably is the meaning, and the idea is, that David prayed God to "arm himself" - as a warrior does - in order to defend him. The spear was a common weapon in ancient warfare. It was sometimes so short that it could be brandished as a sword in the hand, or hurled at an enemy, 1 Samuel 18:11; 1 Samuel 19:10; 1 Samuel 20:33; but it was usually made as long as it could be to be handled conveniently. The spear was a weapon of "attack." The parts of armor referred to in Psalm 35:2 were designed for defense. The idea of the psalmist is that of a warrior prepared alike for attack or defense.

And stop the way against them that persecute me - The words "the way" are not in the original. The word rendered "stop" - סגר sâgar - means properly to shut, to close, as a door or gate, Job 3:10; 1 Samuel 1:5; Genesis 19:6, Genesis 19:10. The idea here, according to the usage of the word, is, Shut or close up the way against those that persecute me. So Gesenius renders it. Grotius, Michaelis, DeWette, and others, however, regard the word as a noun, signifying the same as the Greek - σάγαρις sagaris - a two-edged sword, such as was used by the Scythians, Persians, and Amazons. Herod. vii. 64. See Rosenmuller in loc. It is not so rendered, however, in any of the ancient versions. The Septuagint render it: "And shut up against those that persecute me;" the Vulgate, "Pre-occupy against those that persecute me;" the Aramaic has: "Shut up against those that persecute me." The correct idea probably is that which is given in the common version. The psalmist prays that God would go forth to meet his enemies; that he would arrest and check them in their march; that he would hedge up their way, and that he would thus prevent them from attacking him.

Say unto my soul, I am thy salvation - Say to "me," I will save you. That is, Give me some assurance that thou wilt interpose, and that thou wilt guard me from my enemies. Man only wants this assurance to be calm in respect to any danger. When God says to us that he will be our salvation; that he will protect us; that he will deliver us from sin, from danger, from hell, the mind may and will be perfectly calm. To a believer he gives this assurance; to all he is willing to give it. The whole plan of salvation is arranged with a view to furnish such an assurance, and to give a pledge to the soul that God "will" save. Death loses its terrors then; the redeemed man moves on calmly - for in all the future - in all worlds - he has nothing now to fear.

Let them be confounded - That is, Let them, through Thy gracious interposition in my behalf, be so entirely overcome and subdued that they shall be "ashamed" that they ever made the effort to destroy me; let them see so manifestly that God is on my side that they will be covered with confusion for having opposed one who was so entirely the object of the divine protection and care. See Psalm 6:10, note; Psalm 25:2-3, notes. Compare the notes at Job 6:20.

That seek after my soul - My life. That seek to destroy me.

Let them be turned back - In their attempts to pursue me. Do thou interpose and turn them back.

And brought to confusion - Put to shame; or made ashamed - as they are who are disappointed and thwarted in their schemes.

Let them be as chaff before the wind - As chaff is driven away in winnowing grain. See the notes at Psalm 1:4.

And let the angel of the Lord chase them - Drive them away, or scatter them. Angels are often represented in the Scriptures as agents employed by God in bringing punishment on wicked people. See 2 Kings 19:35; Isaiah 37:36; 1 Chronicles 21:12, 1 Chronicles 21:30; 2 Samuel 24:16.

Let their way be dark - Margin, as in Hebrew: "darkness." That is, let them not be able to see where they go; what danger they incur; what is before them. The idea is that of persons who wander in the night, not knowing what is before them, or what danger may be near. The succession of images and figures here is terrific. The representation is that of persons scattered as the chaff is before the wind; pursued by the angel seeking vengeance; and driven along a dark and slippery path, with no guide, and no knowledge as to the precipices which may be before them, or the enemies that may be pressing upon them.

And slippery - Margin, as in Hebrew: "slipperiness." This is a circumstance which adds increased terror to the image. It is not only a dark road, but a road made slippery by rains; a road where they are in danger every moment of sliding down a precipice where they will be destroyed.

And let the angel of the Lord persecute them - Pursue or follow them. The word "persecute" we use now in the sense of subjecting one to pain, torture, or privation, on account of his religious opinions. This is not the meaning of the word used here. It is simply to "follow" or "pursue." The image is that of the avenging angel following on, or pursuing them in this dark and slippery way; a flight in a dark and dangerous path, with a destroying angel close in the rear.

For without cause have they hid for me their net in a pit - See Psalm 7:15, note; Psalm 9:15, note. This figure is derived from hunting. The idea is that of digging a pit or hole for a wild beast to fall into, with a net so concealed that the animal could not see it, and that might be suddenly drawn over him so as to secure him. The reference here is to plans that are laid to entrap and ruin others: plots that are concocted so as to secure destruction before one is aware. The psalmist says that, in his case, they had done this without "cause," or without any sufficient reason. He had done them no wrong; he had given them no show of excuse for their conduct.

Which without cause they have digged for my soul - For my life. That is, they have digged a pit into which I might fall, and into which they designed that I should fall, though I have never done anything to give them occasion thus to seek my destruction.