Exegetical and Hermeneutical Commentary of Psalms 35:17
Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.
17. wilt thou look on ] Lit. wilt thou see, as in Psa 35:22, and not interfere. A.V. gives the sense rightly.
rescue my soul ] Restore, lit., bring back, my life, for it is all but lost.
my darling ] Lit. my only one, i.e. my precious life. See on Psa 22:20. The lions are his savage persecutors (Psa 57:4).
Fuente: The Cambridge Bible for Schools and Colleges
17, 18. A cry for help, and a vow of thanksgiving.
Fuente: The Cambridge Bible for Schools and Colleges
Lord, how long wilt thou look on? – How long wilt thou witness this without interposing to deliver me, and to punish those who treat me thus? God saw it all. He was able to save him that was thus persecuted and opposed. And yet he did not interpose. He seemed to pay no attention to it. He appeared to be indifferent to it. The psalmist, therefore, asks how long this was to continue. did not doubt that God would, at some thee, interpose and save him; but what was so mysterious to him was the fact that he looked so calmly on – that he saw it all, and that he did not interpose when he could so easily do it. The same question we may now ask, and may constantly ask, in regard to the wickedness in the world – and no one can answer it. No one can tell why God, when he sees the state of things on earth, is so calm (compare the notes at Isa 18:4), and apparently so indifferent; why he does not hasten to deliver his people, and to punish the wicked. Even so, Father, for so it seemeth good in thy sight, is all the answer that can be given to this inquiry. Yet it should have occurred to the psalmist, and it should be observed now, that the fact that God seems to be indifferent to the state of things, does riot proves that he is indifferent. There is an eternity to come, in which there will be ample thee to adjust human affairs, and to develop fully the divine character and counsels.
Rescue my soul from their destructions – My life from the destruction which they are aiming to accomplish.
My darling – Margin, my only one. See the notes at Psa 22:20. The reference here is to his own soul or life. It is the language of tenderness addressed to himself. He had but one soul or life, and that was dear to him, as an only child is dear to its parent.
From the lions – Enemies, described as lions; having the fierceness and savage fury of lions. In Psa 22:20 it is, from the power of the dog. The idea is the same in both places. Compare the notes at Psa 22:20.
Fuente: Albert Barnes’ Notes on the Bible
Psa 35:17
Lord, how long wilt Thou look on?
How long
This was Davids cry in his distress.
I. A trying experience. David did not doubt that the Lord saw his trouble. He did not say, My way is hid from the Lord; but he felt as if the Lord was only looking on and not delivering him. As a soldier hard pressed by the foe might look for the expected relief; but it did not come, David wanted to hear the shout, To the rescue, but he could not hear it. And he feels sure that it must be all over with him in a few moments. Now–
1. This is often the experience of the saint in his struggle with sin.
2. In relation to his troubles.
3. To his prayers. How long they seem to be unanswered.
4. It is often the ministers experience. He longs to see conversions, but does not see them.
II. the cry of anguish. Now this cry may be right or wrong: it depends on its spirit. It is wrong when it is–
1. Bitter; when the soul has become soured instead of sanctified by affliction.
2. When it is deeply despondent. But it is a right cry when it is–
3. The language of intense desire. Now–
III. comforting answers to this cry. How long, Lord? He replys–
1. Long enough to try your faith. He loves to strengthen the faith of His people. Hence He often tries them by delaying the answers to their prayer.
2. Long enough to teach you your own weakness.
3. To make you value the deliverance. That which is easily obtained is little valued. Lord, how long wilt Thou look on?
4. Until the right moment. Not a moment too soon for His own glory: not a moment too late for your good.
Our clock is always too fast; we call upon the Lord and say, Lord, now is the time, the hour to deliver has struck; but no answer comes, because He keeps not His time by ours; and His clock still wants some minutes to the hour; but when that has struck, swift as the lightning flash He is at our side. Trust Him, then, believe. Though it tarry, wait for it; because it will surely come. (A. G. Brown.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. My darling] yechidathi, my only one, Ps 22:20. My united one, or He that is alone. Perhaps this may relate to Christ. See Clarke on Ps 22:20.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Look on, like an idle spectator, without affording me any pity or help. My darling, to wit,
my soul, as it is in the former clause. Heb. my only one; which is now left alone and forsaken by my friends, and hath none to trust to but God. See Poole “Psa 22:20“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. darling(Compare Psa 22:20;Psa 22:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Lord, how long wilt thou look on?…. And behold these injuries and insults, and not arise to help and save? The psalmist firmly believed the omniscience of God, and was well assured he saw all that was done; but he was ready to consider him only as a spectator; or, however, seems impatient until he arose and showed himself strong on his behalf; see Ps 35:22;
rescue my soul from their destructions, my darling from the lions; his “soul” and his “darling” mean the same; either his life, than which nothing is dearer to a man; or his soul, his more noble part, and which was now “alone”, or solitary, as the word a used signifies; being forsaken of God and men, and was desolate and afflicted, as it is rendered Ps 25:16; or his whole person, which was among men comparable to lions, for their strength and savageness, who breathed out nothing but cruelty and destruction; from which he desires he might be rescued, or returned to the quiet possession of his own house, and the house of God: the words are much the same with those of the Messiah,
[See comments on Ps 22:20] and
[See comments on Ps 22:21].
a “solitariam meam”, Piscator, Gejerus, Schmidt, Michaelis; so Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
Just as the first part of the Psalm closed with wishes, and thanksgiving for their fulfilment, so the second part also closes with a prayer and thanksgiving. (compounded of , instar, and the interrogative which is drawn into the genitive by it; Aramaic , Arabic kam , Hebrew, like , with Dag. forte conjunct ., properly: the total of what?), which elsewhere means quot, here has the signification of quousque, as in Job 7:19. from , the plural of which may be both and (this latter, however, does not occur), like the plural of , terror, and . The suffix, which refers to the enemies as the authors of the destructions (Pro 3:25), shows that it is not to be rendered “from their destroyers” (Hitzig). If God continues thus to look on instead of acting, then the destructions, which are passing over David’s soul, will utterly destroy it. Hence the prayer: lead it back, bring that back, which is already well night borne away to destruction. On vid., Psa 22:21. The , which is intended literally in Psa 34:11, is here emblematical. is the cohortative. as a parallel word to always refers, according to the context, to strength of numbers or to strength of power.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Sorrowful Complaints; David’s Appeal and Prayer to God. | |
17 Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions. 18 I will give thee thanks in the great congregation: I will praise thee among much people. 19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. 20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land. 21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it. 22 This thou hast seen, O LORD: keep not silence: O Lord, be not far from me. 23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord. 24 Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me. 25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up. 26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me. 27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant. 28 And my tongue shall speak of thy righteousness and of thy praise all the day long.
In these verses, as before,
I. David describes the great injustice, malice, and insolence, of his persecutors, pleading this with God as a reason why he should protect him from them and appear against them. 1. They were very unrighteous; they were his enemies wrongfully, for he never gave them any provocation: They hated him without a cause; nay, for that for which they ought rather to have loved and honoured him. This is quoted, with application to Christ, and is said to be fulfilled in him. John xv. 25, They hated me without cause. 2. They were very rude; they could not find in their hearts to show him common civility: They speak not peace; if they met him, they had not the good manners to give him the time of day; like Joseph’s brethren, that could not speak peaceably to him, Gen. xxxvii. 4. 3. They were very proud and scornful (v. 21): They opened their mouth wide against me; they shouted and huzzaed when they saw his fall; they bawled after him when he was forced to quit the court, “Aha! aha! this is the day we longed to see.” 4. They were very barbarous and base, for they trampled upon him when he was down, rejoiced at his hurt, and magnified themselves against him, v. 26. Turba Remi sequitur fortunam, ut semper, et odit damnatos–The Roman crowd, varying their opinions with every turn of fortune, are sure to execrate the fallen. Thus, when the Son of David was run upon by the rulers, the people cried, Crucify him, crucify him. 5. They set themselves against all the sober good people that adhered to David (v. 20): They devised deceitful matters, to trepan and ruin those that were quiet in the land. Note, (1.) It is the character of the godly in the land that they are the quiet in the land, that they live in all dutiful subjection to government and governors, in the Lord, and endeavour, as much as in them lies, to live peaceably with all men, however they may have been misrepresented as enemies to Csar and hurtful to kings and provinces. I am for peace, Ps. cxx. 7. (2.) Though the people of God are, and study to be, a quiet people, yet it has been the common practice of their enemies to devise deceitful matters against them. All the hellish arts of malice and falsehood are made use of to render them odious or despicable; their words and actions are misconstrued, even that which they abhor is fathered upon them, laws are made to ensnare them (Dan. vi. 4, c.), and all to ruin them and root them out. Those that hated David thought scorn, like Haman, to lay hands on him alone, but contrived to involve all the religious people of the land in the same ruin with him.
II. He appeals to God against them, the God to whom vengeance belongs, appeals to his knowledge (<i>v. 22): This thou hast seen. They had falsely accused him, but God, who knows all things, knew that he did not falsely accuse them, nor make them worse than really they were. They had carried on their plots against him with a great degree of secresy (v. 15): “I knew it not, till long after, when they themselves gloried in it; but thy eye was upon them in their close cabals and thou art a witness of all they have said and done against me and thy people.” He appeals to God’s justice: Awake to my judgment, even to my cause, and let it have a hearing at thy bar, v. 23. “Judge me, O Lord my God! pass sentence upon this appeal, according to the righteousness of thy nature and government,” v. 24. See this explained by Solomon, 1Ki 7:31; 1Ki 7:32. When thou art appealed to, hear in heaven, and judge, by condemning the wicked and justifying the righteous.
III. He prays earnestly to God to appear graciously for him and his friends, against his and their enemies, that by his providence the struggle might issue to the honour and comfort of David and to the conviction and confusion of his persecutors. 1. He prays that God would act for him, and not stand by as a spectator (v. 17): “Lord, how long wilt thou look on? How long wilt thou connive at the wickedness of the wicked? Rescue my soul from the destructions they are plotting against it; rescue my darling, my only one, from the lions. My soul is my only one, and therefore the greater is the shame if I neglect it and the greater the loss if I lose it: it is my only one, and therefore ought to be my darling, ought to be carefully protected and provided for. It is my soul that is in danger; Lord, rescue it. It does, in a peculiar manner, belong to the Father of spirits, therefore claim thy own; it is thine, save it. Lord, keep not silence, as if thou didst consent to what is done against me! Lord, be not far from me (v. 22), as if I were a stranger that thou wert not concerned for; let not me beheld afar off, as the proud are.” 2. He prays that his enemies might not have cause to rejoice (v. 19): Let them not rejoice over me (and again, v. 24); not so much because it would be a mortification to him to be trampled upon the abjects, as because it would turn to the dishonour of God and the reproach of his confidence in God. It would harden the hearts of his enemies in their wickedness and confirm them in their enmity to him, and would be a great discouragement to all the pious Jews that were friends to his righteous cause. He prays that he might never be in such imminent danger as that they should say in their hearts, Ah! so would we have it (v. 25), much more that he might not be reduced to such extremity that they should say, We have swallowed him up; for then they will reflect upon God himself. But, on the contrary, that they might be ashamed and brought to confusion together (v. 26, as before, v. 4); he desires that his innocency might be so cleared that they might be ashamed of the calumnies with which they had loaded him, that his interest might be so confirmed that they might be ashamed of their designs against him and their expectations of his ruin, that they might either be brought to that shame which would be a step towards their reformation or that that might be their portion which would be their everlasting misery. 3. He prays that his friends might have cause to rejoice and give glory to God, v. 27. Notwithstanding the arts that were used to blacken David, and make him odious, and to frighten people from owning him, there were some that favoured his righteous cause, that knew he was wronged and bore a good affection to him; and he prays for them, (1.) That they might rejoice with him in his joys. It is a great pleasure to all that are good to see an honest man, and an honest cause, prevail and prosper; and those that heartily espouse the interests of God’s people, and are willing to take their lot with them even when they are run down and trampled upon, shall in due time shout for joy and be glad, for the righteous cause will at length be a victorious cause. (2.) That they might join with him in his praises: Let them say continually, The Lord be magnified, by us and others, who hath pleasure in the prosperity of his servant. Note, [1.] The great God has pleasure in this prosperity of good people, not only of his family, the church in general, but of every particular servant in his family. He has pleasure in the prosperity both of their temporal and of their spiritual affairs, and delights not in their griefs; for he does not afflict willingly; and we ought therefore to have pleasure in their prosperity, and not to envy it. [2.] When God in his providence shows his good-will to the prosperity of his servants, and the pleasure he takes in it, we ought to acknowledge it with thankfulness, to his praise, and to say, The Lord be magnified.
IV. The mercy he hoped to win by prayer he promises to wear with praise: “I will give thee thanks, as the author of my deliverance (v. 18), and my tongue shall speak of thy righteousness, the justice of thy judgments and the equity of all thy dispensations;” and this, 1. Publicly, as one that took a pleasure in owning his obligations to his God, so far was he from being ashamed of them. He will do it in the great congregation, and among much people, that God might be honoured and many edified. 2. Constantly. He will speak God’s praise every day (so it may be read) and all the day long; for it is a subject that will never be exhausted, no, not by the endless praises of saints and angels.
Fuente: Matthew Henry’s Whole Bible Commentary
17. O Lord! how long wilt thou look on? The meaning of the word which I have translated how long, is ambiguous in the Hebrew. In Latin it signifies, How long wilt thou see it, and suffer it without uttering a word? But the other interpretation is equally appropriate, namely, After having seemed to take no notice of the matter for a long time, when wilt thou at length begin to see it? The meaning, however, is substantially the same, for David complains of God’s long forbearance, declaring that while the wicked are running to every excess, God connives at them, and delays too much to take vengeance. And although God inculcates upon the faithful the duty of quietly and patiently waiting till the time arrive when he shall judge it proper to help them, yet he allows them to bewail in prayer the grief which they experience on account of his delay. At the same time, David shows, that in so speaking he is not carried headlong merely by the importunity of his desire, but that he is constrained to it by the extremity of his distress. For he says that they tumultuously rush upon him to take away his life, and he compares them to lions, and calls his soul solitary, or alone. Some think that the expression, only soul, means clear and precious, or well beloved; but such do not sufficiently consider the design of David, as has been stated in the 22 Psalm at the twenty-first verse.
Fuente: Calvin’s Complete Commentary
(17) Darling . . . see margin and Note to Psa. 22:20.
The lions is another suitable epithet for the hostile foreign party, so bitter against the genuine Israelite.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. How long wilt thou look on God seemed to “look on” as an indifferent spectator, and the “how long” is the wail of despair, and yet of hope in despair.
My darling from the lions See on Psa 22:20
Fuente: Whedon’s Commentary on the Old and New Testaments
Concerned By How Long His Affliction Is Going On He Points Out How False Their Accusations Are and Asks For Deliverance From Their Attempts To Bring Him Down ( Psa 35:17-21 ). .
Psa 35:17-18
‘Lord, how long will you look on?
Rescue my soul from their destructions,
My only one from the lions.
I will give you thanks in the great assembly,
I will praise you among much people.’
Patient endurance under affliction is ever the test of the man of God. Compare Roman Psa 5:3-5; Jas 1:2-3, and the Psalmist is no exception. He is concerned at how long his troubles have been going on. They seem interminable. How long, then, can God look on and not interfere?
So he prays that he may be delivered from their attempts to destroy him, that he night be delivered from these wild beasts who have come together against him. And he promises that when he is delivered, then he will go into the great assembly and offer his thanks, he will go among large crowds of people and offer praise. He will give all the honour to God.
Psa 35:19-21
‘Let not those who are my enemies,
Wrongfully rejoice over me,
Neither let those wink with the eye,
Who hate me without a cause.
‘For they do not speak peace,
But they devise deceitful words,
Against those who are quiet in the land.
Yes, they opened their mouth wide against me,
They said, “Aha, aha, our eye has seen it.” ’
These his enemies anticipate rejoicing over what they see to be his imminent downfall, they hope to wink at each other with they eye as they consider what they have achieved. Proverbs tells us that it is the worthless person who winks with the eye (Pro 6:12-13), for ‘he who winks with the eye causes sorrow’ (Pro 10:10). It is a sign of those who are behaving in an underhanded way.
But the Psalmist prays that it might not happen. He asks, ‘let it not be’. Notice, however, that this is on the basis that it has no real justification. He is not about to get what he deserves. These people do not have a reasonable cause, they are behaving dishonestly. And they reveal it by devising deceitful words rather than speaking peace. They are not interested in a fair result, but in getting their own way. And they do not only do it against the Psalmist, they do it against all who are at peace and causing no trouble in the land. Dishonest accusations are rife.
And so their mouths are opened wide as they accuse him (compare Isa 57:4), and they insinuate that they have seen what they are speaking about. The picture is graphic. They say, ‘Aha, aha, our eyes have seen it’, either as though they had come across it by surprise, or else were emphasising how they had caught him out. Compare the winking of the eye. It is all an act put on to catch him out. None of it is reality, it is a show put on for the judges.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 35:17. My darling My solitary one. See Psa 22:20.
Fuente: Commentary on the Holy Bible by Thomas Coke
We have a similar cry delivered concerning Christ, by the spirit of prophecy, Psa 22:20-21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 35:17 Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.
Ver. 17. Lord, how long wilt thou look on? ] i.e. Carry thyself as a spectator of my miseries and a tolerator of mine enemies, those architects of mine afflictions.
Rescue my soul from their destructions
My darling from the lions
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 35:17-21
17Lord, how long will You look on?
Rescue my soul from their ravages,
My only life from the lions.
18I will give You thanks in the great congregation;
I will praise You among a mighty throng.
19Do not let those who are wrongfully my enemies rejoice over me;
Nor let those who hate me without cause wink maliciously.
20For they do not speak peace,
But they devise deceitful words against those who are quiet in the land.
21They opened their mouth wide against me;
They said, Aha, aha, our eyes have seen it!
Psa 35:17-21 Unlike the previous strophe, this one starts out asking YHWH why and then a prayer for action.
1. how long will You not act BDB 906, KB 1157, Qal imperfect (same sentiment as Psa 13:1-2; Psa 22:1-2; Hab 1:2-4; YHWH does not respond as the psalmist thinks He should)
2. rescue (lit. bring back) my soul BDB 996, KB 1427, Hiphil imperative
Psa 35:18 describes what the psalmist will do if YHWH rescues him.
1. I will give You thanks in the great congregation (temple gathering, cf. Psa 22:25; Psa 40:9-10) BDB 392, KB 389, Hiphil imperfect used in a cohortative sense
2. I will praise You among the mighty throng (synonymous parallelism with #1) BDB 237, KB 248, Piel imperfect used in a cohortative sense
Psa 35:19 returns to the let those. . . pattern of Psa 35:5-8.
1. do not let those who are wrongfully my enemies rejoice over me BDB 970, KB 1333, Qal imperfect used in a jussive sense
2. neither let those who hate me without cause wink maliciously BDB 902, KB 1147, Qal imperfect used in a jussive sense, cf. Pro 6:12-14; Pro 10:10
Psa 35:20-21 gives the reasons why YHWH should act against his adversaries.
1. they do not speak peace
2. they devise deceitful words
3. they opened their mouth wide against me
4. they say, Aha, aha, our eyes have seen it
Psa 35:14 Jesus quotes part of this verse in Joh 15:25 as referring to Him in a typological sense.
Psa 35:19 lions See note at Psa 34:10.
Psa 35:20 those who are quiet in the land This phrase is unique. From its parallel it seems to refer to people who do not cause trouble but seek peace.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
LORD*. The primitive text was Jehovah. App-4. Altered to “Adonai” by the Sopherim. See App-32.
My darling = My only one. See note on Psa 22:20.
from the lions. Compare Psa 22:13, Psa 22:16.
Fuente: Companion Bible Notes, Appendices and Graphics
my darling
Heb. “my only one.” Psa 22:20.
Fuente: Scofield Reference Bible Notes
how: Psa 6:3, Psa 13:1, Psa 13:2, Psa 74:9, Psa 74:10, Psa 89:46, Psa 94:3, Psa 94:4
look: Psa 10:14, Hab 1:13
rescue: Psa 22:20, Psa 22:21, Psa 57:4, Psa 69:14, Psa 69:15, Psa 142:6, Psa 142:7
darling: Heb. only one
Reciprocal: Psa 22:13 – as a Dan 6:27 – delivereth Rev 6:10 – How
Fuente: The Treasury of Scripture Knowledge
Psa 35:17-18. Lord, how long wilt thou look on Like an idle spectator, without affording me any pity or help? Rescue my soul from their destructions Be pleased, at length, to vindicate my innocence from those who have already despoiled me of my peace and good name; my darling from the lions Namely, my soul or life, as it is in the former clause. Hebrew, my only one, for I am left alone, and forsaken by my friends, and have none to trust in but thee: (see on Psa 22:21;) and now they seek, like so many rapacious lions, to devour me. I will give thee thanks in the congregation When I shall be restored to the liberty of the public assemblies and solemn feasts.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
David called on God to stop waiting and to act for him. When He would, David would give Him public praise.