Psalms 35 · The Lantern

Of David. Contend, LORD, with those who contend with me; fight against those who fight me.

Contend with My Opponents, O LORD

Take hold of shield and buckler, and rise to my help.

Armor and shield are the very will of the Lord by which he protects someone in danger and fights back against his enemy.

Since Scripture conceals a manifold understanding beneath a single letter, the expositor ought to bring hidden things forth into the light and make manifest what has been drawn forth through another, more open passage of Scripture, as if I were to expound that verse of the Psalm: Take hold of arms and shield, and rise up to help me, and wished to explain what the divine arms ar…

Consequently, when he says, "Take hold of arms," he explains his petition. For he asked for two things: namely the condemnation of those who harm, and the routing of those who attack. And therefore he explains these two in particular. First, he explains the second.

And draw out the spear, and bar the way against those who pursue me; say to my soul, “I am your salvation.”

Let those who seek my life be ashamed and humiliated; let those who devise evil against me be turned back and disgraced.

Let them be like chaff before the wind, with the angel of the LORD driving them on.

What of others? For all are not so conquered as to be converted and believe: many continue in obstinacy, many preserve in heart the spirit of going before, and if they exert it not, yet they labour with it, and finding opportunity bring it forth. Of such, what followeth? "Let them be as dust before the wind" (ver. 5).

Dust is indeed an earthy yet very dry and thin substance, which cannot remain in its place when the wind blows, but is lifted into the flowing breezes. So also the desires of sinners, when they have been admonished by the inspiration of the truth, are lifted by the Lord's help from their earthly vices and brought to the heavenly virtues.

Then, when he says, "let them be," he adduces a comparison. And first, regarding the first. Second, regarding the second, at "let their ways be." He says therefore, "let them be as dust." For he first asks for judgment against those who sought to destroy him totally; and therefore he adduces a comparison of something that is totally destroyed, namely dust.

Let their way be darkness and slipperiness, with the angel of the LORD pursuing them.

"Let their way be darkness and slipping." A horrible way! Darkness alone who fears not? A slippery way alone who avoids not? In a dark and slippery way how shall you go? Where set foot? These two ills are the great punishments of men: darkness, ignorance; a slippery way, luxury. "And let the Angel of the Lord persecute them;" that they be not able to stand.

Put them to flight, entrusting the pursuit to the unseen angels. This is the way we also find the Assyrians exterminated by an angel and the way the exterminator destroyed the firstborn of the Egyptians.

Then, when he says, "let their ways be," a comparison is set forth regarding the second impediment, that is, regarding the course of the way; and he sets forth three impediments on the way. The first is darkness, because then one easily stumbles. "Let their ways," that is, their progress, "become darkness." The second is that the way be slippery and prone to falling: Lam.

For without cause they hid their net for me in a pit; without cause they dug for my life.

Let ruin come upon him unawares, and let his net that he hid catch him; into ruin let him fall in it.

And my soul will exult in the LORD; it will rejoice in his salvation.

All my bones will say, “LORD, who is like you, rescuing the afflicted from one stronger than he, and the afflicted and the needy from the one who robs him?”

Violent witnesses rise up; what I do not know they ask of me.

Let then our Head say, "False witnesses did rise up, they laid to My charge things that I knew not" [Psalm 35:11]. But let us say to our Head, Lord, what knew Thou not? Did Thou indeed know not anything? Did You not know the hearts of them that charged You? Did You not foresee their deceits? Did You not give Yourself into their hands knowingly?

When Saul under the influence of envy, remember, suspected him of plotting a coup and for that reason maintained a state of war, the slanderers (whom he calls false "witnesses") took occasion not to desist from spreading calumny against him. Some of these were Doeg, the Ziphites, and many others in addition to them.

"Witnesses rising up." This is the second principal part. Above, the Psalmist asked for the repulse of the wicked; here he assigns the cause. And first, he pursues their malice; second, he asks for divine assistance, at "Lord, when will you look?" Regarding the first, he does two things.

They repay me evil for good — bereavement to my soul.

But I — when they were sick my clothing was sackcloth; I afflicted my soul with fasting, and my prayer would return upon my own bosom.

ON FASTING. — It is fitting, dearest brothers, that the priest of God and the leader of the people of Christ should most devoutly exhort the people under his care with sound teaching, as the Apostle commands (Titus 1:9), so that we may perform the work of faith, in keeping with the season, with all care and diligence, with a cheerful and devout mind.

"But I, when they troubled me, clothed myself with sackcloth, and humbled my soul with fasting, and my prayer shall return into my own bosom" [Psalm 35:13]...Brethren, if for some little space with pious curiosity we lift the veil, and search with the intent eye of the heart the inner part of this Scripture, we find that even this the Lord did.

"But I." Above, the Psalmist set forth the wickedness of the Jews; here he shows their pertinacity, by which they persist in evil. And the pertinacity of some is reproved from the fact that they are brought back to good by no remedy. Now there is a twofold remedy by which some are usually recalled to good.

As for a friend, as for my brother, I went about; like one mourning a mother I bowed down in gloom.

But at my stumbling they rejoiced and gathered; smiters gathered against me, and I did not know; they tore and were not silent.

With godless mockers for a cake, they gnashed their teeth at me.

"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.

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.

Lord, how long will you look on? Restore my soul from their ravages, my only one from the young lions.

"Lord, when will You look on? Rescue My Soul from their deceits, My Darling from the lions" [Psalm 35:17]. For to us the time is slow; and in our person is this said, "When will You look on?" that is, when shall we see vengeance upon those who insult us? When shall the Judge, overcome by weariness, hear the widow?

So you will apply this to the suffering of the Lord so that then you may draw out the logic of the explanation having begun, because the passion of the Lord happens so that we may be built up. The more you cling to God, the more the demons beset you with floggings. They tempt you, mock you and gnash their teeth.

"Lord, when will you look?" Above, the Psalmist, in the person of Christ or of a just man, showed the wickedness and pertinacity of persecutors; here he invokes God against both. And first, he asks for divine assistance; second, he shows the fruit of divine assistance, at "I will confess." Regarding the first, he does two things.

I will give you thanks in the great assembly; among a mighty people I will praise you.

Let not those who are my enemies without cause rejoice over me; let not those who hate me without cause wink the eye.

For they do not speak peace, but against the quiet ones of the land they devise words of deceits.

They make a pretense by uttering words under the guise of peace, but in reality their words are completely full of anger and evil.

Daily the demons speak peacefully to us. This peace is the fruit of lust, but through anger they devise deceits, just like sweet food on a hook in our sight—it is deadly to eat. They open wide their mouths against me, and lovers of this age daily commit unspeakable crimes, and nothing is thoroughly denounced by anyone.

On the part of the mouth, in two ways. First, as to fraudulent words. Second, as to mocking words. As to the first, he says that in their mouth -- second, that in their heart -- in their mouth are words of peace; hence he says, "because they spoke to me peacefully." Mk. 12: "We know that you are truthful." Ps.

And they opened their mouth wide against me; they said, “Aha! Aha! Our eye has seen it.”

You have seen, LORD; do not be silent. Lord, do not be far from me.

"This Thou hast 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 hast thou done, and I kept silence;" "Thou thoughtest that I was altogether such an one as thyself." Ho…

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?

"You have seen." Above, the Psalmist set forth the root of insult, which was their malice; here he removes that root, or cause, by imploring God's judgment. Regarding which he sets forth three things. First, that the knowledge necessary for judgment has preceded.

Wake up and rouse yourself for my judgment, my God and my Lord, for my cause.

Judge me according to your righteousness, LORD my God, and let them not rejoice over me.

"Judge me, O Lord, according to My righteousness" [Psalm 35:24]; that is, attend to My cause. Not according to My punishment, but "according to My righteousness, O Lord, My God," that is, according to this judge Thou Me. "And let them not rejoice over Me;" that is, Mine enemies.

Although he had the best case, since he had committed no sins, he still asks that he be judged in mercy to show us, who would not be able to carry out this activity as those without sin, an example of prayer.

As to the third, he says, "Judge me." One text has, "according to your justice"; another text has, "Judge me according to my justice." The first amounts to the same thing, as if he were saying: judge me according to your law and justice; for the justice of God is to render to each according to his merits, and it cannot be deceived or deflected from the truth, Rom.

Let them not say in their heart, “Aha, our desire!” Let them not say, “We have swallowed him up.”

Let them be ashamed and disgraced together, those who rejoice at my evil; let them be clothed with shame and humiliation, those who magnify themselves against me.

Let them sing aloud and be glad, those who delight in my righteousness; and let them say continually, “Great is the LORD, who delights in the peace of his servant.”

What do you say now, the Head with the Members? "Let them shout for joy and be glad that favour My righteous cause:" who cleave to My Body. Yea, let them say "continually, Let the Lord be magnified, which has pleasure in the prosperity of His servant" [Psalm 35:27]. "And my tongue shall speak of Your righteousness, and of Your praise all the day long" [Psalm 35:28].

Persecutors are accustomed to say "well done, well done, for our soul," because theirs is a joy for this life and a pleasure that does not last. But the blessed say "May the Lord always be exalted," which is eternal and enduring.

"Let them exult." Here is the third fruit, which arises on the part of divine assistance; and this fruit is the joy of the saints. And first, he sets forth the fruit of exultation, saying, "let them exult and be glad." He sets forth as the fruit for the saints their delight, because joy signifies breadth of heart, hence it signifies interior gladness. Ps.

And my tongue will murmur your righteousness, all the day your praise.

"And my tongue shall speak of Your righteousness, and of Your praise all the day long." And whose tongue endures to speak the praise of God all the day long? See now I have made a discourse something longer; you are wearied. Who endures to praise God all the day long? I will suggest a remedy, whereby you may praise God all the day long if you will.

While the psalm had this ending, therefore, I beseech those reading it not to incur even the slightest harm from the prayer of the righteous person or make it the occasion for curses against one's enemies. Instead, realize that the inspired author was adopting the way of life sanctioned by the Law, not by the Gospels.

"But my tongue also." Here he shows that he himself is also a partaker of this joy; as if to say: not only do those who have joy, but I too am a partaker of the joy of the saints. And of this he sets forth two things. First, he sets forth interior meditation. Second, he sets forth interior praise.

Psalms35

Contend with My Opponents, O LORD