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 Psalms 3:1-8; Psalms 7; Psalms 18; Psalms 30:1-12; Psalms 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 Psalms 4:1-8; Psalms 5:1-12; Psalms 6:1-10; Psalms 9; Psalms 16:1-11; Psalms 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 Psalms 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 Psalms 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, Psalms 35:1-10. This is
(a) an earnest appeal to God for his interposition, Psalms 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, Psalms 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, Psalms 35:9-10.
II. The description of the character and conduct of his enemies, Psalms 35:11-16. They were:
(a) false witnesses against him, or calumniators, Psalms 35:11;
(b) they had rendered to him evil for good, or had been guilty of base ingratitude, Psalms 35:12;
(c) in their troubles he had been to them as a brother, Psalms 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, Psalms 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, Psalms 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, Psalms 35:17;
(b) that His interposition would lead the psalmist to render Him praise, Psalms 35:18;
(c) that those who had so much injured and wronged him seemed to enjoy the divine favor, and were at ease, Psalms 35:19-20;
(d) that God had seen all this, and still saw it, and that it became Him to interpose on his behalf, Psalms 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, Psalms 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, Psalms 35:27-28.