1. In the preceding psalms, the dignity of the just was made manifest; now help is implored against the persecutions of the wicked.

He makes three points regarding this.

He asks for divine help against persecuting sinners.
He confesses that he is suffering these tribulations on account of his sin, at O Lord, in your indignation ([Reference Psalms 37:2]).
He shows the trust that he has in God, at with expectation I have waited ([Reference Psalms 39:2]).

Regarding the first point, he does three things.

He begs for divine help against the persecution of the wicked.
He describes their iniquity, at the unjust has said ([Reference Psalms 35:2]).
He shows that their prosperity should be despised: be not quick to imitate ([Reference Psalms 36:1]).

The title is general: unto the end, a psalm for David himself. Mystically, this refers to Christ the true David. According to the mystical explanation, this is the second psalm of those which speak at length about the Passion of Christ. The first was, O God my God, look upon me ([Reference Psalms 21:2]).

Therefore, this psalm is written in the person of David, or of Christ, or of both.

He makes two points.

He asks for the defeat of the wicked.
He gives the reason, at unjust witnesses, rising up.

Regarding the defeat of the wicked, he makes three points.

He asks for the condemnation of his adversaries.
He puts forward the destruction for which they are condemned, that is, their guilt, at for without cause.
He assigns the fruit of this condemnation, at but my soul.

Regarding the petition for the condemnation of his adversaries, he considers two things.

He makes his petition in general.
He explains it, at take hold of arms.

In making his petition, he asks for two things in general: their condemnation, and divine help, at overthrow.

He makes two petitions against two groups: he asks for the condemnation of those wronging him, and he asks for divine help against those attacking him.

First, someone attacks another. Then, second, having overpowered him, he brings harm upon him. Therefore, the order here is backward. For someone does not immediately deserve condemnation when he attacks another; rather, the one attacked is moved to ask for help. Then, when the attacker succeeds in harming the other, the victim asks for his condemnation.

And so he distinguishes these, since harm is first in the intention of the one who causes it, and thus he first asks for the condemnation of those causing harm. Therefore, he says, O Lord, judge those who wrong me.

Now, judgment is threefold.

There is that of condemnation: judgment without mercy is to him who has not done mercy ([Reference James 2:13]).
There is that of purgation: the time is that judgment should begin at the house of God ([Reference 1 Peter 4:17]; [Reference Jeremiah 8:7]).
Likewise, there is that of discernment: judge me, O God, and distinguish my cause ([Reference Psalms 42:1]).

Here, the first type is mentioned. A similar petition is found here: but you, O Lord of Sabaoth, who judges justly and tries the reins and the heart, let me see your revenge on them ([Reference Jeremiah 11:20]).

On the contrary: pray for those who persecute and slander you ([Reference Matthew 5:44]).

I respond that it must be said that all these imprecations should be understood in two ways.

They are said in the mode of prophecy, so that when he says, judge, it is as if to say, “You will judge.”
Or they can be understood as pronounced not from a zeal for personal vindication but on behalf of the divine justice to which the just conform themselves.

Second, the one who is attacked desires to resist his adversary, so he says, overthrow those who fight against me, so they will not overcome me. The Lord is with me as a strong warrior ([Reference Jeremiah 20:11]). I who speak justice and am a defender to save ([Reference Isaiah 63:1]).

2. Afterwards, when he says, take hold of arms and shield, he explains his petition.

He asks for two things: the condemnation of those harming him, and the overthrow of those attacking him. And so he explains these two things in particular.

He explains the second.
He explains the first, at let them be confounded.

He mentioned five things regarding overthrowing an attack which are necessary for defense.

First is that someone arm himself. He addresses this, saying, take hold of arms and shield. The arms of God are his elect. Present your members as instruments of justice to God ([Reference Romans 6:13]). The angels are also called the arms of God, which he uses to fight against the evil. The whole world shall fight with him against the unwise (). The shield of God is properly the divine protection and his will with which he protects. You have crowned us with a shield of your good will ([Reference Psalms 5:13]). Therefore, he says, take hold of arms and shield, that is, send your saints and protect me with your good will. Or the arms and shield are the virtues. He will put on justice as a breastplate; . . . he will take equity for an invincible shield ().
The second is that he go forth to war, and so he says, rise up to help me. God is said to sleep when a person is suffering tribulations and does not perceive divine help. A great tempest arose in the sea, so that the boat was covered with waves, but he was asleep. And they came to him and woke him up saying, “Lord, save us, we perish.” . . . And rising up, he commanded the winds and the sea and there came a great calm ([Reference Matthew 8:24]). Arise, why do you sleep, O Lord? ([Reference Psalms 43:23]).
Third is drawing a sword, and so he says, bring out the sword. Jerome's version says, unsheathe the blade. A sword is the same as a blade. The word "pour out" indicates the abundance of the divine vengeance. The gloss has, bring out the sword, that is, multiply your vengeance.Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:547). Awake, O sword, against my shepherd and against the man who cleaves to me ([Reference Zechariah 13:7]). The sword can be understood either as the vengeance of God, as the soul of Christ, or indeed as the just man, who is the sword of God against the evil. But the spiritual man judges all things ([Reference 1 Corinthians 2:15]).
Fourth is striking, and so he says, and shut up the way against those who persecute me. Jerome's version says, and strike those persecuting me first, as if to say, “Strike first to warn them.” And this is properly said to be shutting up, as if one could not escape. Whereas there is no man who can deliver out of your hand ([Reference Job 10:7]). Or, one is said to be shut up when he is convicted of falsehood. So, shut up, he says, as if to say, “Convict them so that they recognize their errors.”
Fifth is that he who is protected is rescued, so he says, say to my soul, “I am your salvation,” as if to say, “Show by your effect that through interior inspiration I may know that you are the salvation of my soul.” I will hear what the Lord God will speak in me ([Reference Psalms 84:9]). I am the Lord and there is no savior besides me ([Reference Isaiah 43:11]).

3. Afterwards, when he says, let those be confounded, he discusses the condemnation of those harming him.

First, he asks for their condemnation. Second, he gives an image, at let them be as dust.

Regarding the first, he asks for two things in the condemnation, in opposition to the two things which the evil persecutors intend. They principally intend that he be totally destroyed: let the name of Israel be remembered no more ([Reference Psalms 82:5]). Second, they intend at least to bring other evils upon him, and for both of these he asks that they be condemned. The second is here: let them be turned back . . . who devise.

Regarding their intention for his destruction, he makes two points.

He proposes a punishment.
He adds why they deserve it, at who seek after my soul.

He asks for a double punishment: confusion and fear. Being confounded consists in someone failing to accomplish what he intends. Second is that, failing in what was proposed, he fears to fall either into a similar punishment or into the hands of his adversary.

And so he says in regard to the confusion, let those be confounded, and in regard to the fear, and ashamed, that is, fearful lest they suffer a similar punishment. Something similar is found here: let them be confounded who persecute me and let me not be confounded ([Reference Jeremiah 17:18]).

Now, this can be read so that what is said about their being confounded can be understood to be a good confusion and a good fear by which they are beneficially confounded into repentance. And let those be ashamed, that is, let them fear punishment, even if it contradicts what they deserve, since they are seeking my soul.

About their intending other evils, he says, let those be turned. And he makes two points regarding this.

He asks that they be prevented from achieving what they proposed.
He asks that they be confounded by an obstacle, at and be confounded.

He says, therefore, let those be turned back, no longer able to progress in what they intended, but rather let them fail in the first step and be confounded by this.

It can also be applied as leading to what is good: let them be turned back, so they may follow me. Get behind me, Satan ([Reference Mark 8:33]).

And let those be confounded—in regard to their sins: what fruit did you have in those things of which you are now ashamed? ([Reference Romans 6:21])—who were plotting evil against me. You, O Lord, know all their counsel against me unto death ([Reference Jeremiah 18:23]).

4. Afterwards, when he says, let them become as dust before the wind, he uses an image.

First, it touches on their intention to totally destroy him; second, on the other evils they plot, at let their ways become.

Therefore, he says, let them become as dust. He asks first for judgment against those who were seeking to totally destroy him, and so his image is that of a thing which is totally destroyed: dust.

The dispersion of dust involves three things.

The dispersal of the dust, since dust is dry and divided into tiny bits, and so is easily blown away. And so he says, let them become as dust, so that, as dust has crumbled into many bits because of its lack of water, even so are the wicked.
Another aspect is the blowing wind, so he says, before the wind. The wind often signifies tribulation. A burning wind shall take him up ([Reference Job 27:21]). Sometimes it signifies the temptation to sin. Our iniquities, like the wind, have taken us away ([Reference Isaiah 64:6]).
Third is the force of something pushing the wind, so he says, and let the angel of the Lord constrain them, namely so that they may be totally dispersed. For as others prosper with great strength through the help of the angels, so it is from the angels, either good or evil, that great troubles happen to others. For God often punishes sinners through the good angels. The angel of the Lord went out, and slew in the camp of the Assyrians one hundred and eighty-five thousand ([Reference Isaiah 37:36]).

Afterwards, when he says, let their ways become dark and slippery, he uses an image about the second impediment, that is, to progress in their path, and he places three obstacles in the way.

The first is darkness, since in it someone easily bumps into things: let their way, that is, their progress, become dark.
The second is that it be slippery and easy to fall. Our steps have slipped in the ways of our streets ([Reference Lamentations 4:18]).
The third is that there be someone persecuting and pushing towards a great fall: and let the angel of the Lord constrain them. A cruel angel shall be sent against him ([Reference Proverbs 17:11]).

Therefore, he says, let their ways become dark with ignorance: they have not known nor understood; they walk on in darkness ([Reference Psalms 81:5]). And slippery, that is, with the carnal vices into which they so easily fall. And let the angel of the Lord constrain them. This is a demon tempting them to sin or a good angel allowing them to fall so that they may rise up stronger in humility.

5. For without cause they have hidden their net. Above, the psalmist asked that those harming him be judged and those attacking him be driven back; now here he shows how they deserve to suffer these things.

First, he describes their guilt; second, their punishment, at let the snare . . . come upon him.

About their guilt he first gives an explanation of their malice; second, its execution, at without cause they have hidden their net.

In regard to their malice, three things are described which aggravate their guilt.

Their iniquity, and so he says, without cause.
Their fraud, and so he says, they have hidden.
Their cruelty, and so he says, their net unto destruction.

Therefore, he says, for without cause. If someone intends evil against someone harming him, it does not seem to be totally iniquitous, but when he intends it against someone who has not harmed him at all, it is completely iniquitous. And this is what he says, without cause, that is, without any offense I committed. They hated me without cause ([Reference John 15:25]). The Assyrian has oppressed them without any cause ([Reference Isaiah 52:4]).

Now, fraud is noted where he says, they have hidden for me, since they intend to do evil to me through deception. He is become to me as a bear lying in wait, as a lion in secret places ([Reference Lamentations 3:10]). He lies in wait like a lion in his den ([Reference Psalms 9:30]).

Now he shows their cruelty, since they prepared ambushes to cause his death, so he says, their net for me unto destruction, that is, they have hidden a net to bring about death. Come with us; let us lie in wait for blood; let us hide snares for the innocent without cause ([Reference Proverbs 1:11]).

Next, when he says, without cause they have reproached, their execution of their plan is also said to be without cause. Therefore, he says, they have reproached, since they brought about reproach. Now, a reproach occurs when someone makes a charge against another which is against his honor.

Sometimes when a charge is made against another, it is so that he may be confounded and cast down. At other times it is so that his life may be destroyed, and this is against his soul, and so he says, my soul, as if to say, “They have done this so as to totally deprive me of life.” So the Jews imposed a charge deserving of death upon Christ. He stirs up the people, teaching throughout all Judea ([Reference Luke 23:5]). The reproaches of those who have reproached you have fallen upon me ([Reference Psalms 68:10]).

But this is without cause, that is, with no cause, as was said above: without cause. Which of you shall convict me of sin? ([Reference John 8:46]). Therefore, without cause they have imputed sin to him.

Or, it is without cause, that is, in vain, in regard to their intention, since they intended to destroy his faith. What do we do, for this man does many signs? If we let him alone so, all will believe in him ([Reference John 11:47–48]). Nevertheless, this plan was without effect, since the whole world was converted to faith after his death.

6. Afterwards, when he says, let the snare come upon him, he describes the punishment which fits their guilt.

So they are judged with the same judgment by which they desired to judge. For with what judgment you judge, you shall be judged ([Reference Matthew 7:2]). These intended to bring about his death by deception, so the psalmist petitions against them either by conforming his own will to the divine will or by prophecy.

And he asks for three things:

that a net be prepared for them,
that they will be caught,
and that they will not escape.

In regard to the first, he says, let the snare come upon him, namely, the people or the leaders among them.

Snare can be understood here in three ways.

It is either the snare of punishment, since they were snared by the death of Christ. Very many of them shall stumble and fall and shall be broken in pieces and shall be snared and taken ([Reference Isaiah 8:15]), since they were taken captive among the nations. He says, which he knows not, since they did not suspect this punishment. For there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword and shall be led away captives into all nations ([Reference Luke 21:23–24]). For there shall be then great tribulation such as has not been from the beginning of the world until now, neither shall be ([Reference Matthew 24:21]).
Or it is said about the snare of guilt. Those who become rich fall into temptation and into the snare of the devil ([Reference 1 Timothy 6:9]). As if to say, “This snare of guilt shall come upon those who could not foresee it,” because the sinner does not realize that he is bound, but what he believes to be his own will really is a snare because he is fast bound with the ropes of his own sins ([Reference Proverbs 5:22]).
Or it is the snare of justice, as if to say, “Let the snare come upon him, binding him to the good.” It is one which he knows not, because the natural man does not perceive these things that are of the spirit of God ([Reference 1 Corinthians 2:14]).

In regard to the second, he says, and let the net which he has hidden catch him, so he is captured, just as from hiding he wanted to capture me. His own iniquities catch the wicked ([Reference Proverbs 5:22]).

In regard to the third, he says, into that snare let him fall, that is, let him be bound by the snare which he did not remove, into that very one, that is, in the snare which he prepared for others. In his net he will bring him down; he will crouch and fall when he shall have power over the poor ([Reference Psalms 9:31]). But this happened to the Jews, since they handed Christ over to the gentiles and afterwards were handed over to the gentiles.

7. Afterwards, when he says, but my soul shall rejoice in the Lord, he gives the fruit of the condemnation of the wicked.

He puts forward the fruit in two ways in regard to himself.

First is the fruit of special joy.
Second is that of reverence for God, at all my bones.

He makes two points about the joy.

He explains that his joy comes from the judgment of God.
He gives the reason for joy, at and shall be delighted.

Therefore, he says I ask that it may be so, but when you will do it, my soul shall rejoice in the Lord. I will joy in the Lord my Jesus ([Reference Habakkuk 3:18]). And the reason for this is that through him I have been made fit for salvation, so he says, and shall be delighted in his salvation, that is, in Christ or in the salvation accomplished through Christ. My spirit has rejoiced in God my Savior ([Reference Luke 1:47]). And this can be referred to the Church.

Afterwards, when he says, all my bones shall say, “Lord, who is like you?”, the second fruit, which is reverence for God, is described.

And he makes two points regarding this.

He mentions reverence for God.
He gives the reason, at who delivers the poor.

Therefore, he says, all my bones. All the strength of man is weakness in comparison to God, so the more someone knows God, the less he esteems his own strength.

But since someone could believe that what is weak in us cannot equal God, but not what is strong, he shows that it is not so, because even all of our strength can never equal God. For his strength is infinite but ours is finite, and so he says, all my bones, that is, strengths (understanding strength through bones).

Or they mean the apostles: who is like to you? Gold or crystal cannot equal it, neither shall any vessels of gold be changed for it ([Reference Job 28:17]).

Or it is the bones of the person speaking: all my bones, that is, whatever is virtuous in me.

Or it is the understanding of the truth.

Or it is the fervor of charity and that sort of thing.

He says, Lord, who is like to you? And by this it is asserted that there is no one comparable to God.

But on the contrary, it seems that anyone is like God. Let us make man to our image and likeness ([Reference Genesis 1:26]).

I respond that it must be said that things are said to be like which have the same form and character. But there are two types of likeness.

One is a perfect likeness, when two participate in the same form to the same extent.
Sometimes there is a dissimilar likeness, when a form is found in one thing fully but in another through distant participation. Cf. ST I, q. 93, a. 1, resp. And in this case, this thing is like that thing not because it has the same form, but because it approaches it through an imperfect participation.

And so when there are said to be likenesses between God and man, those in man are distant, as if to say, “God is, and you are, but your being is participated, while his is his essence, and so it is with others, and so this likeness is dissimilar.”

And what he says is shown through the effect. For someone seems to be strong when he delivers someone weak from the powerful, for this takes great strength. And God does this in this world. For the strong are the rich. The substance of the rich man is the city of his strength ([Reference Proverbs 18:11]). But God frees the poor from these.

For the rich first attack the poor, and second they plunder the weak, but God delivers them from these.

In regard to the first, he says, who delivers the poor, without goods, from the hand of those who are stronger than he.

In regard to the second, he says, and the needy and the poor from those who strip him.

He is called needy who lacks even necessities, but he is called poor who has nothing in his bag. And so these are three, namely, the pauper, the needy, and the poor. As a roaring lion and a hungry bear, so is a wicked prince over the poor people ([Reference Proverbs 28:15]). Her princes in the midst of her are like wolves devouring the prey ([Reference Ezekiel 22:27]).

Commentaries

Albert Barnes

On Psalms 35:5

Charles Ellicott

On Psalms 35:5

John Gill

On Psalms 35:5

Go Premium

Matthew Henry

On Psalms 35:1–10

Thomas Aquinas

On Psalm 35:1–20