Let not my enemies gloat over me without cause, nor those who hate me without reason wink in malice. Let not my enemies gloat over me without causeThis phrase reflects a plea for divine justice against unjust persecution. In the biblical context, David often faced adversaries who sought his downfall without legitimate reason. The concept of enemies gloating "without cause" is echoed in other Psalms (e.g., Psalm 69:4) and highlights the theme of innocent suffering. Historically, David's life was marked by such experiences, notably during King Saul's pursuit. Theologically, this plea can be seen as a foreshadowing of Christ's own unjust suffering, as He was persecuted without cause ( John 15:25). The call for God to prevent enemies from gloating underscores a reliance on divine vindication rather than personal vengeance. nor those who hate me without reason
This phrase emphasizes the baseless nature of the hatred faced by the psalmist. In the cultural context of ancient Israel, personal enmity often arose from jealousy or political rivalry, as seen in David's life. The phrase "without reason" suggests an irrational or unjustified animosity, which is a recurring theme in the Psalms. This mirrors the experience of Jesus, who was hated by many despite His sinless life and ministry (John 15:18-25). The connection to Christ is significant, as it highlights the fulfillment of the righteous sufferer motif in the New Testament. wink in malice
The act of winking in this context is symbolic of deceit and malicious intent. In ancient Near Eastern culture, non-verbal gestures like winking could convey secretive or conspiratorial communication. This phrase suggests a covert plotting against the psalmist, reflecting a deeper level of treachery. Biblically, such behavior is condemned as it represents a heart that devises wicked schemes (Proverbs 6:12-14). Theologically, this can be seen as a type of the betrayal Jesus faced, where outward appearances masked inner hostility, as exemplified by Judas Iscariot's betrayal (Luke 22:47-48). The plea against such malice underscores the psalmist's desire for God to expose and thwart hidden evil. Persons / Places / Events 1. DavidThe author of Psalm 35, David is expressing his plea for divine intervention against his adversaries. He is a central figure in the Old Testament, known for his deep relationship with God and his role as the King of Israel. 2. EnemiesThe adversaries David refers to are those who oppose him unjustly. They are characterized by their malicious intent and baseless hatred. 3. GodThe ultimate judge and protector whom David appeals to for justice and vindication against his enemies. Teaching Points Understanding Unjust PersecutionRecognize that believers may face opposition without cause, as David did. This is a common experience for those who follow God faithfully. Responding to MaliceInstead of retaliating, seek God's intervention and justice. Trust in His timing and righteousness. The Role of Prayer in AdversityUse prayer as a means to express your struggles and seek God's help, just as David did in this Psalm. Christ's Example of EnduranceReflect on how Jesus endured hatred without cause and follow His example of patience and forgiveness. Trusting God's JusticeHave confidence that God sees all and will ultimately vindicate His people, even when human justice fails. Bible Study Questions 1. How does David's experience with his enemies in Psalm 35:19 relate to the experiences of believers today? 2. In what ways can we apply the principle of leaving vengeance to God in our personal conflicts? 3. How does understanding the original Hebrew word for "gloat" (samach) deepen our comprehension of the emotional intensity behind David's plea? 4. What can we learn from Jesus' response to being hated without cause, and how can we apply this to our own lives? 5. How do other scriptures, such as Romans 12:19, reinforce the message of Psalm 35:19 regarding handling unjust treatment? Connections to Other Scriptures Psalm 69:4This verse also speaks of being hated without cause, echoing the sentiment of unjust persecution found in Psalm 35:19. John 15:25Jesus refers to being hated without cause, connecting the experiences of David with the sufferings of Christ, highlighting the theme of unjust hatred. Romans 12:19This passage advises believers to leave vengeance to God, aligning with David's appeal for divine justice rather than personal retaliation. People David, PsalmistPlaces JerusalemTopics Cause, Enemies, Eye, Falsehood, Falsely, Foes, Glad, Hate, Haters, Hating, Maliciously, Reason, Rejoice, Sport, Wink, WrongfullyDictionary of Bible Themes Psalm 35:19 2333 Christ, attitude to OT
5149 eyes
5875 hatred
8729 enemies, of Christ Psalm 35:15-25 8817 ridicule, objects of Psalm 35:19-20 5202 accusation, false
6702 peace, destruction Library Specific References to Prophecy in the Gospels
20. But, if it does not weary you, let the point out as briefly as possible, specific references to prophecy in the Gospels, that those who are being instructed in the first elements of the faith may have these testimonies written on their hearts, lest any doubt concerning the things which they believe should at any time take them by surprise. We are told in the Gospel that Judas, one of Christ's friends and associates at table, betrayed Him. Let the show you how this is foretold in the Psalms: "He …
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus. Historical Summary and Chronological Tables.
a.d. 340. Birth of St. Ambrose (probably at Trèves), youngest son of Ambrose, Prefect of the Gauls. Constantine II. killed at Aquileia. Death of Eusebius. 341. Seventh Council of Antioch. Second exile of St. Athanasius. 343. Photinus begins teaching his heresy. 347. Birth of St. John Chrysostom. Council of Sardica. St. Athanasius restored. 348. Birth of Prudentius the Christian poet. 349. Synod of Sirmium against Photinus. 350. Death of the Emperor Constans. St. Hilary, Bishop of Poitiers. …
St. Ambrose—Works and Letters of St. Ambrose The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in …
Thomas Watson—The Ten Commandments The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other …
Thomas Watson—The Ten Commandments Question of the Comparison Between the Active and the Contemplative Life
I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord …
St. Thomas Aquinas—On Prayer and The Contemplative Life After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where …
Abraham Kuyper—The Work of the Holy Spirit Opposition to Messiah Unreasonable
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD , and against His Anointed, saying, Let us break their bands asunder, and cast away their cords from us. I t is generally admitted, that the institutes of Christianity, as contained in the New Testament, do at least exhibit a beautiful and salutary system of morals; and that a sincere compliance with the precepts of our Lord and His apostles, …
John Newton—Messiah Vol. 2 Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best …
Thomas Traherne—Centuries of Meditations Concerning Persecution
Blessed are they which are persecuted for righteousness' sake for theirs is the kingdom of heaven. Matthew 5:10 We are now come to the last beatitude: Blessed are they which are persecuted . . '. Our Lord Christ would have us reckon the cost. Which of you intending to build a tower sitteth not down first and counteth the cost, whether he have enough to finish it?' (Luke 14:28). Religion will cost us the tears of repentance and the blood of persecution. But we see here a great encouragement that may …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 35:19 NIVPsalm 35:19 NLTPsalm 35:19 ESVPsalm 35:19 NASBPsalm 35:19 KJV
Psalm 35:19 Commentaries
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