Exegetical and Hermeneutical Commentary of Psalms 35:22
[This] thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
22. He turns their taunt into a plea: Thou hast seen, O Jehovah. Cp. Psa 35:17, note.
keep not silence ] The same word as in Psa 28:1, where R.V. renders, be not thou deaf unto me. With be not far from me, cp. Psa 22:11; &c.
Fuente: The Cambridge Bible for Schools and Colleges
This thou hast seen, O Lord – Thou hast seen what they have done, as they profess to have seen what I have done Psa 35:21. Thine eye has been upon all their movements, as they say that theirs has been upon mine. Compare the notes at Psa 35:17.
Keep not silence – That is, Speak; rebuke them; punish them. God seemed to look on with unconcern. As we express it, he said nothing. He appeared to pay no attention to what was done, but suffered them to do as they pleased without interposing to rebuke or check them. Compare the notes at Psa 28:1.
O Lord, be not far from me – Compare the notes at Psa 10:1.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. This thou hast seen] I have no need to adduce evidences of these wrongs; thou, to whom I appeal, hast seen them. Therefore,
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As they say they have seen, so my comfort is, thou also hast seen, and dost observe all their plots and threats, and all my distresses and calamities, which I suffer for thy sake.
Keep not silence; or, be not deaf, to wit, to my prayers. The same word signifies both to be silent and to be deaf. See Poole “Psa 28:1“.
Be not far from me; do not withdraw thy favour and help from me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
[This] thou hast seen, O Lord,…. The insults and derisions of these men, and the injuries they did to him, whom they hated. God is omniscient, and sees all things, all the evil wicked men do to him; and he will requite them in his own time; see Ps 10:14;
keep not silence; meaning at his prayers; that he would not be as one deaf and dumb, turning his ears from his cries, and giving no answer to his requests; see Ps 28:1;
O Lord, be not far from me; meaning not as to his general presence, in which sense he is not far from any, Ac 17:07; but with respect to his gracious presence and appearance to him for help and deliverance; see
Ps 22:1.
Fuente: John Gill’s Exposition of the Entire Bible
The poet takes up this malignant “now our eye sees it” and gives another turn to it. With , alternates in Psa 35:22, Psa 35:23, cf. Psa 35:17, , the pronominal force of which is revived in the combination (vid., Psa 16:2). , carrying its object within itself, signifies to stir, rouse up, and , to break off, tear one’s self away, gather one’s self up from, sleep. “To my right,” viz., to prove it by facts; “to my cause,” to carry it on in my defence.
Fuente: Keil & Delitzsch Commentary on the Old Testament
22. O Jehovah! thou hast also seen it. There is in these words an implied contrast between the view which God is here represented as taking, and the sight at which, as we are told in the preceding verse, the ungodly rejoiced. The import of David’s language is, You have rejoiced exceedingly at the sight of my miseries; but God also sees and takes notice of the cruelty and malice of those who feel a pleasure and gratification in seeing others afflicted and in trouble. David, however, in thus speaking, stays not to reason with his enemies, but rather addresses himself directly to God, and sets his providence as a rampart of defense in opposition to all the assaults of those who sought to shake his confidence, and who caused him much trouble. And certainly, if we would fortify ourselves against the scoffing and derision of our enemies, the best means which we can employ for this end is to overlook them, and to elevate our thoughts to God, and in the confidence of his fatherly care over us, to entreat him to show, in very deed, that our troubles are not unknown to him; yea, that the more he sees the wicked eagerly watching every opportunity to accomplish our ruin, he would the more speedily come to our aid. This David expresses by these various forms of expression — Keep not silence, be not far from me, stir up thyself, awake for my judgment He might justly make use of such expressions, seeing he was already fully persuaded that God regards the poor and afflicted, and marks all the wrongs which are done to them. If, therefore, we would frame our requests aright, a clear conviction and persuasion of the providence of God must first shine into our hearts; nor is it necessary only that this should precede, in point of order, all our desires; it must also restrain and govern them.
Fuente: Calvin’s Complete Commentary
22. This thou hast seen Antithetic to “our eye hath seen it,” just mentioned, and referring to Psa 35:17
Fuente: Whedon’s Commentary on the Old and New Testaments
He Calls On God To Vindicate Him, By Punishing Those Who Are Against Him, And By Rewarding Those Who Take Up His Cause, At Which Point He Will Make Known To All What God Has Done For Him ( Psa 35:22-28 ).
Psa 35:22-24
‘You have seen it, O YHWH, keep not silence,
O Lord, do not be far from me.
Stir up yourself, and awake to the justice due to me,
Even to my cause, my God and my Lord.
‘Judge me, O YHWH my God, according to your righteousness,
And let them not rejoice over me.’
The Psalmist is confident that YHWH see all that is going on, and he calls on Him to act on that basis. This is the confidence that all who live truly can have, that God knows the way that they take, and all that befalls them in it, and will thus in His own good time act on their behalf.
So he asks Him not to remain silent, (compare Psa 28:1 where it is translated, ‘do not be deaf to me’), and to be close to him in his trials. For ‘be not far from me’ compare Psa 22:11; Psa 38:21; Psa 71:12. Indeed he calls on Him to ensure that he receives the justice due to him, and to uphold his cause. He is not asking for favours, but for justice. He is asking Him to act ‘according to His righteousness’. Note the proliferation of titles, ‘O YHWH’, ‘O Lord’, ‘my God and my Lord’, ‘YHWH my God’. He is calling on the Judge of all the world to do right (Gen 18:25).
‘Let them not rejoice over me.’ It cannot be right that an unjust cause should triumph, for then righteousness will be the loser.
Psa 35:25-26
‘Let them not say in their heart, “Aha, so would we have it,”
Let them not say, “We have swallowed him up.”
Let them be put to shame and confounded together,
Who rejoice at my hurt,
Let them be clothed with shame and dishonour,
Who magnify themselves against me.’
The Psalmist is concerned that the unrighteous will not be able to gloat. He does not want them to be able to say, ‘Aha, we have got our way’ (literally ‘Aha, our desire’). He does not want them to be able to gloat over the fact that they have swallowed him up. Compare Psa 124:3; Pro 1:12; Lam 2:16. They rejoice at his hurt, so let them too be hurt, let them be ashamed and confounded. They magnify themselves against him, so let them instead be clothed with shame and dishonour. His desire is that they get what they deserve, the very opposite of what by underhand means they are seeking for themselves. Compare Psa 35:4 where the same idea is in mind, and see Psa 40:14. Continually he want right to prevail. He is as much concerned for the honour of God as he is for himself.
Psa 35:27-28
‘Let them shout for joy, and be glad,
Who favour my righteous cause,
Yes, let them say continually, YHWH be magnified,
Who has pleasure in the prosperity of his servant.’
And my tongue shall talk of your righteousness,
And of your praise all the day long.’
And it is because the honour of God is concerned that he anticipates support from the godly. He asks YHWH that those who support his righteous cause might be able to shout for joy and be glad at its success, because they will give honour to YHWH for supporting such a righteous cause and delighting in the welfare (literally ‘peace’) of His servant, and having pleasure in his ‘peace’. The wellbeing of His servants brings glory to YHWH (as paradoxically so does their suffering for a righteous cause).
And the result will be that his tongue will ‘speak musingly’ of His righteousness. It will be something to continually meditate on and rejoice over that YHWH’s truth and righteousness have triumphed. And on top of that he will speak musingly of His praise all the day long. The result of his vindication will be that the praise is given to YHWH. And this should ever be the case.
Fuente: Commentary Series on the Bible by Peter Pett
Christ is frequently in scripture represented as longing for the year of his redeemed, before his coming; and both Christ and the Church longing also for his second coming to be glorified in his saints, and to be admired in all them that believe. In that day he will root out of his kingdom all things that offend; and songs of everlasting salvation and joy will then be heard among all his redeemed in glory.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 35:22 [This] thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
Ver. 22. This thou hast seen, O Lord ] This answereth to that before, Psa 35:21 . Our eye hath seen it, as Aben Ezra observeth. So doth
Keep not silence
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 35:22-26
22You have seen it, O Lord, do not keep silent;
O Lord, do not be far from me.
23Stir up Yourself, and awake to my right
And to my cause, my God and my Lord.
24Judge me, O Lord my God, according to Your righteousness,
And do not let them rejoice over me.
25Do not let them say in their heart, Aha, our desire!
Do not let them say, We have swallowed him up!
26Let those be ashamed and humiliated altogether who rejoice at my distress;
Let those be clothed with shame and dishonor who magnify themselves over me.
Psa 35:22-26 The psalmist appeals to YHWH’s knowledge of the situation (cf. Psa 10:14; Psa 32:8; Psa 33:18; Psa 34:15; Exo 3:7). In light of His knowledge of the enemies’ attack, please
1. do not keep silent BDB 361, KB 357, Qal imperfect used in a jussive sense, cf. Psa 28:1; Psa 39:12; Psa 83:1; Psa 109:1; also note Hab 1:13
2. do not be far from me BDB 934, KB 1221, Qal imperfect used in a jussive sense, cf. Psa 10:1; Psa 22:11; Psa 38:21; Psa 71:12
These jussives are followed by three specific prayer requests (imperatives) for court justice (i.e., right, cause).
1. stir up Yourself BDB 734, KB 802, Hiphil imperative, cf. Psa 7:6; Psa 44:23; Psa 59:4; Psa 80:2
2. awake BDB 884, KB 1098, Hiphil imperative
3. judge BDB 1047, KB 1622, Qal imperative, cf. Psa 26:1; Psa 43:1; Psa 139:1; Psa 139:23; notice the judgment is according to Your righteousness (cf. Psa 31:1 c; Romans 4-6; Galatians 3)
In the following verses (Psa 35:24-26) there is another series of six Qal imperfects used in a jussive sense.
1. do not let them rejoice over me BDB 970, KB 1333, Qal imperfect used in a jussive sense, Psa 35:24
2. do not let them say in their hearts, Aha, our desire! BDB 55, KB 65, Qal imperfect used in a jussive sense, Psa 35:25
3. do not let them say, We have swallowed him up! BDB 55, KB 65, Qal imperfect used in a jussive sense, Psa 35:25
4. let them be ashamed BDB 101, KB 116, Qal imperfect used in a jussive sense, Psa 35:26
5. let them be humiliated BDB 344, KB 340, Qal imperfect used in a jussive sense, Psa 35:26
6. let those be clothed with shame and dishonor BDB 344, KB 340, Qal imperfect used in a jussive sense, Psa 35:26
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Thou hast seen. Another eye has seen.
Fuente: Companion Bible Notes, Appendices and Graphics
This: Exo 3:7, Act 7:34
keep: Psa 28:1, Psa 39:12, Psa 50:21, Psa 83:1
be: Psa 10:1, Psa 22:11, Psa 22:19, Psa 38:21, Psa 71:12, Isa 65:6
Reciprocal: Exo 33:7 – afar off Job 11:11 – he seeth Psa 10:14 – Thou hast Psa 109:1 – Hold Eze 7:22 – face Hab 1:13 – holdest
Fuente: The Treasury of Scripture Knowledge
Psa 35:22-24. Thou hast seen, O Lord As they say they have seen, so my comfort is, that thou also hast seen, and dost observe all their plots and threats, and all my distresses and calamities, which I suffer for thy sake. Keep not silence Or, Be not deaf, namely, to my prayers. Be not far from me Do not withdraw thy favour and help from me. Awake unto my cause At last undertake to plead my cause against my adversaries. According to thy righteousness Whereby thou usest to defend the innocent and punish their oppressors.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Their claims of having seen David do something bad were groundless, but God had seen their evil actions. David called God to end His silence and act for him. By vindicating David, God would frustrate the attempts of the wicked to triumph over the upright.