Psalms 69

Psalms 69:1

Teaching the Fear of the LORD

Psalms 34:9-10 are the explanation of Psa 34:7-8. The “saints” (Psalms 34:9) are those who are dedicated to and set apart for the LORD because they have taken refuge in Him (Psalms 34:8). They have experienced that the LORD is a mighty Redeemer (Psalms 34:7). Those who fear Him in Psalms 34:7 and Psalms 34:9 are the same persons as in Psalms 34:8: they have taken refuge in the LORD and have experienced that He is good. And if you have the LORD, you have no want, for you have everything (Genesis 33:11).

David calls God’s “saints” to fear the LORD (Psalms 34:9). He adds the motive: “For to those who fear Him there is no want.” This does not mean that they will always have plenty to eat and will always be healthy. What is meant is that they will never lack the presence of God. They say with David “the LORD is my Shepherd, I shall not want” (Psalms 23:1), because like him they can say “for You are with me” (Psalms 23:4b).

David illustrates his words of Psa 34:9 by drawing a comparison with predatory young lions who can always count on their speed and strength to seize prey (Psalms 34:10). Yet they “do lack and suffer hunger”. It is different for those “who seek the LORD”. They “shall not be in want of any good thing”. Even though they do lack and suffer hunger, they possess all the good the LORD has promised them because He is with them. They will not lack any of it. They may not get any of it on earth yet, but they will certainly get it in the resurrection.

David speaks as the wisdom teacher, as Solomon does in the book of Proverbs (Psalms 34:11). He calls his followers – whom, as is customary for a wisdom teacher, he calls “children” here – to listen to him, for he wants to teach them something (cf. Proverbs 4:1). He wants to pass on to them what he himself has learned. He wants to “teach” them “the fear of the LORD” (cf. Proverbs 1:7). The fear of the LORD is so important because it is the beginning of wisdom (Proverbs 1:7; Proverbs 9:10; Psalms 111:10). This is the best thing that we too can teach our children, better than any ability for this life.

In the following verses he teaches what the fear of the LORD is, what it consists of, and in what it is to be manifested. He also points out the blessed consequences this has. The teaching concerns learning to involve Him in all things of life, in deep awe of Him Who governs all things and with confidence that He does so perfectly.

Psalms 34:12-16 are quoted by Peter (1 Peter 3:10-12). Peter quotes up to and including Psalms 34:16a. Psalms 34:16b he does not quote because that is not yet now the issue. For he speaks of the indirect government of God, that is, of a type of government of God in which evil is not immediately punished and good is not immediately rewarded. Only when the Lord Jesus reigns on earth will what Psalms 34:16b says take place. Peter quotes these verses from Psalms 34 because what it says applies not only in the realm of peace, but also right now.

David begins by asking: “Who is the man who desires life, and loves [length of] days that he may see good?” (Psalms 34:12; 1 Peter 3:10). The answer is contained in the question. Every person wants this, right? It is possible to find joy in life and see good days even during this life.

What David is saying here should be considered first and foremost in relation to earthly, temporary blessings, including the enjoyment of God’s favor. For the Israelite, blessing means having a good life, enjoying all the good gifts and dying in good age, surrounded by children and grandchildren, satisfied with life (cf. Genesis 25:8). The good life associated here with doing good is contrasted with the sudden, premature death of the wicked.

At the same time, we must remember that not every God-fearing Israelite grows old and dies satisfied with life, and not every wicked person dies young. Often we see the opposite. Therefore, is it not true what is written here in God’s Word? Yes, it is absolutely true. For we must remember that the blessing of long life is ultimately given in the realm of peace, after the resurrection.

As to receiving blessing or judgment, we must learn to look beyond death. In the resurrection, God fulfills all that He has promised. Therefore, what David says here comes down to faith in God’s Word, even when it looks like things are different than we read here at first glance.

There are some conditions attached to a life with days where the good is seen. David lists them. Without “the fear of the LORD” (Psalms 34:11) God’s goodness (Psalms 34:8) cannot be experienced. In the following verses, the fear of the LORD is worked out in words (Psalms 34:13) and in works (Psalms 34:14).

These conditions preclude a person who does not have new life to ever enjoy true life and see good days. Only by those who have new life, that is life from God, these conditions can be met. By this we see that it is about the joy of life now and forever, that is life in the realm of peace under the blessed government of the Messiah.

The conditions consist of something negative and something positive. First of all, David says, it is necessary to “keep your tongue from evil and your lips from speaking deceit” (Psalms 34:13). One of the first evidences of new life can be observed in a change of speech. It remains a danger for those with new life to fall back into an old pattern in their speaking. That is why David warns against this danger, because it has a bad influence on the quality of your life (Proverbs 13:3). The joy in life disappears and the good of days is no longer enjoyed.

Then David tells his children, and us, to depart from evil and do good (Psalms 34:14; 1 Peter 3:11). The negative is succeeded by the positive. Life is not to be characterized by all the things that they don’t do, but by doing what is good. Those who only avoid the negative can be compared to a house that is empty, swept and decorated, which makes it a dwelling place of demons (Matthew 12:44). Doing good involves seeking peace and doing so intensely. We must pursue it, as one hunts a partridge in the mountains (1 Samuel 26:20). It is done with policy, with full commitment and together.

Peace is not merely the absence of war. It is the inner peace resulting from fellowship with God in going His way, trusting that He will provide what is needed and protect against danger. This peace is under constant pressure, because circumstances try to take it away. Therefore, it must be pursued. The pursuit of peace can be done by striving for a good mutual relationship with all those with whom we interact and seeking what is good for them (cf. Romans 12:18; Hebrews 12:14).

The wisdom teacher has spoken (Psalms 34:11), he has given advice. Beginning in Psalms 34:15, an explanation is given as to why. This explanation is given by contrasting the righteous with the wicked (Psalms 34:16; 21). To encourage us, David continues by directing our eye on the LORD (Psalms 34:15; 1 Peter 3:12).

His children or his disciples or followers, whom he here calls “the righteous”, may know that God’s eyes are constantly on them. Again we read of the eyes of the LORD (Psalms 32:8; Psalms 33:18). His eyes “are toward” them, which indicates His joyful involvement in all that concerns and befalls them.

He also knows that there are forces and powers that beset them that are much stronger than they are. Therefore, they may also know that in addition to His eyes, His ears are open to them (Psalms 17:6). “His ears are [open] to their cry”, when they are attacked by hostile powers. He hears them and stands up for them against those who plot evil against them.

He turns His ears to His own when they cry out to Him, but He turns His face in anger against those who do evil against His own (Psalms 34:16; 1 Peter 3:12). He will deal with them at His coming to earth as King and “cut off the memory of them from the earth”. Not only will there be no more remembrance of these evildoers, but it also means that these evildoers will have no descendants. There is nothing left to be remembered of them (Psalms 9:6; Psalms 109:13; 15).

Psalms 69:2

Teaching the Fear of the LORD

Psalms 34:9-10 are the explanation of Psa 34:7-8. The “saints” (Psalms 34:9) are those who are dedicated to and set apart for the LORD because they have taken refuge in Him (Psalms 34:8). They have experienced that the LORD is a mighty Redeemer (Psalms 34:7). Those who fear Him in Psalms 34:7 and Psalms 34:9 are the same persons as in Psalms 34:8: they have taken refuge in the LORD and have experienced that He is good. And if you have the LORD, you have no want, for you have everything (Genesis 33:11).

David calls God’s “saints” to fear the LORD (Psalms 34:9). He adds the motive: “For to those who fear Him there is no want.” This does not mean that they will always have plenty to eat and will always be healthy. What is meant is that they will never lack the presence of God. They say with David “the LORD is my Shepherd, I shall not want” (Psalms 23:1), because like him they can say “for You are with me” (Psalms 23:4b).

David illustrates his words of Psa 34:9 by drawing a comparison with predatory young lions who can always count on their speed and strength to seize prey (Psalms 34:10). Yet they “do lack and suffer hunger”. It is different for those “who seek the LORD”. They “shall not be in want of any good thing”. Even though they do lack and suffer hunger, they possess all the good the LORD has promised them because He is with them. They will not lack any of it. They may not get any of it on earth yet, but they will certainly get it in the resurrection.

David speaks as the wisdom teacher, as Solomon does in the book of Proverbs (Psalms 34:11). He calls his followers – whom, as is customary for a wisdom teacher, he calls “children” here – to listen to him, for he wants to teach them something (cf. Proverbs 4:1). He wants to pass on to them what he himself has learned. He wants to “teach” them “the fear of the LORD” (cf. Proverbs 1:7). The fear of the LORD is so important because it is the beginning of wisdom (Proverbs 1:7; Proverbs 9:10; Psalms 111:10). This is the best thing that we too can teach our children, better than any ability for this life.

In the following verses he teaches what the fear of the LORD is, what it consists of, and in what it is to be manifested. He also points out the blessed consequences this has. The teaching concerns learning to involve Him in all things of life, in deep awe of Him Who governs all things and with confidence that He does so perfectly.

Psalms 34:12-16 are quoted by Peter (1 Peter 3:10-12). Peter quotes up to and including Psalms 34:16a. Psalms 34:16b he does not quote because that is not yet now the issue. For he speaks of the indirect government of God, that is, of a type of government of God in which evil is not immediately punished and good is not immediately rewarded. Only when the Lord Jesus reigns on earth will what Psalms 34:16b says take place. Peter quotes these verses from Psalms 34 because what it says applies not only in the realm of peace, but also right now.

David begins by asking: “Who is the man who desires life, and loves [length of] days that he may see good?” (Psalms 34:12; 1 Peter 3:10). The answer is contained in the question. Every person wants this, right? It is possible to find joy in life and see good days even during this life.

What David is saying here should be considered first and foremost in relation to earthly, temporary blessings, including the enjoyment of God’s favor. For the Israelite, blessing means having a good life, enjoying all the good gifts and dying in good age, surrounded by children and grandchildren, satisfied with life (cf. Genesis 25:8). The good life associated here with doing good is contrasted with the sudden, premature death of the wicked.

At the same time, we must remember that not every God-fearing Israelite grows old and dies satisfied with life, and not every wicked person dies young. Often we see the opposite. Therefore, is it not true what is written here in God’s Word? Yes, it is absolutely true. For we must remember that the blessing of long life is ultimately given in the realm of peace, after the resurrection.

As to receiving blessing or judgment, we must learn to look beyond death. In the resurrection, God fulfills all that He has promised. Therefore, what David says here comes down to faith in God’s Word, even when it looks like things are different than we read here at first glance.

There are some conditions attached to a life with days where the good is seen. David lists them. Without “the fear of the LORD” (Psalms 34:11) God’s goodness (Psalms 34:8) cannot be experienced. In the following verses, the fear of the LORD is worked out in words (Psalms 34:13) and in works (Psalms 34:14).

These conditions preclude a person who does not have new life to ever enjoy true life and see good days. Only by those who have new life, that is life from God, these conditions can be met. By this we see that it is about the joy of life now and forever, that is life in the realm of peace under the blessed government of the Messiah.

The conditions consist of something negative and something positive. First of all, David says, it is necessary to “keep your tongue from evil and your lips from speaking deceit” (Psalms 34:13). One of the first evidences of new life can be observed in a change of speech. It remains a danger for those with new life to fall back into an old pattern in their speaking. That is why David warns against this danger, because it has a bad influence on the quality of your life (Proverbs 13:3). The joy in life disappears and the good of days is no longer enjoyed.

Then David tells his children, and us, to depart from evil and do good (Psalms 34:14; 1 Peter 3:11). The negative is succeeded by the positive. Life is not to be characterized by all the things that they don’t do, but by doing what is good. Those who only avoid the negative can be compared to a house that is empty, swept and decorated, which makes it a dwelling place of demons (Matthew 12:44). Doing good involves seeking peace and doing so intensely. We must pursue it, as one hunts a partridge in the mountains (1 Samuel 26:20). It is done with policy, with full commitment and together.

Peace is not merely the absence of war. It is the inner peace resulting from fellowship with God in going His way, trusting that He will provide what is needed and protect against danger. This peace is under constant pressure, because circumstances try to take it away. Therefore, it must be pursued. The pursuit of peace can be done by striving for a good mutual relationship with all those with whom we interact and seeking what is good for them (cf. Romans 12:18; Hebrews 12:14).

The wisdom teacher has spoken (Psalms 34:11), he has given advice. Beginning in Psalms 34:15, an explanation is given as to why. This explanation is given by contrasting the righteous with the wicked (Psalms 34:16; 21). To encourage us, David continues by directing our eye on the LORD (Psalms 34:15; 1 Peter 3:12).

His children or his disciples or followers, whom he here calls “the righteous”, may know that God’s eyes are constantly on them. Again we read of the eyes of the LORD (Psalms 32:8; Psalms 33:18). His eyes “are toward” them, which indicates His joyful involvement in all that concerns and befalls them.

He also knows that there are forces and powers that beset them that are much stronger than they are. Therefore, they may also know that in addition to His eyes, His ears are open to them (Psalms 17:6). “His ears are [open] to their cry”, when they are attacked by hostile powers. He hears them and stands up for them against those who plot evil against them.

He turns His ears to His own when they cry out to Him, but He turns His face in anger against those who do evil against His own (Psalms 34:16; 1 Peter 3:12). He will deal with them at His coming to earth as King and “cut off the memory of them from the earth”. Not only will there be no more remembrance of these evildoers, but it also means that these evildoers will have no descendants. There is nothing left to be remembered of them (Psalms 9:6; Psalms 109:13; 15).

Psalms 69:3

God Hears and Redeems

These verses are a further elaboration of Psa 34:15. We see in these verses that the righteous can also be hit by severe disasters, but the LORD keeps and delivers them. At the same time, the righteous experiences that the LORD is good (Psalms 34:8). What David knows from his own experience also applies to all the righteous: they “cry, and the LORD hears and delivers them out of all their troubles” (Psalms 34:17).

Through the afflictions, through severe blows in life, the righteous become “broken-hearted” and “crushed in spirit” (Psalms 34:18). Their heart, the core of their existence, is broken. Their spirit, their life force, is crushed. This is the situation where you no longer have a prospect except the refuge of the LORD (Isaiah 66:2). If you then take refuge in Him, He will always give protection. These features are sacrifices for God in which He is pleased and which He does not despise (Psalms 51:19). With those who have these features, He dwells (Isaiah 57:15). He is so “near” to them that He is ready and helps and delivers as soon as they cry out.

That “the afflictions of the righteous” are “many” (Psalms 34:19) seems contrary to the desire to see good days. The righteous is not afflicted by a little affliction, but by “many … afflictions”. The life of the righteous is not limited to the life here and now, but continues in the realm of peace and is lived to the fullest there. The LORD delivers the righteous “out of them all”, out of all those afflictions, by allowing him to partake of the blessings of the realm of peace.

What David says in Psalms 34:20 connects to this. The LORD keeps all the bones of the righteous, “not one of them is broken”. The righteous one will not suffer substantial, irreparable damage from all the afflictions that befalls him. This special protection by God of the righteous who suffers is literally experienced in a special way by Christ when He hangs on the cross (John 19:36; Exodus 12:46; Numbers 9:12). God’s protection of Christ, as well as of the martyrs of the great tribulation, transcends death.

Christ, as the only Man, has perfectly answered all that David said in Psalms 34:12-14. Yet there is no man who has seen and experienced more affliction than He (Lamentations 3:1-6). This makes it clear that all the blessing that accompanies a godly life is experienced inwardly on earth, and after the resurrection also outwardly. The Lord Jesus is delivered “out of” all His afflictions, not by being saved from suffering and death, but by God raising Him from the dead.

So it will be with all the righteous who have “many afflictions”. They share in the good in the resurrection because the Righteous has undergone a suffering that they could not have undergone and that is the suffering for their sins. As a result, they have been brought to God and become righteous (1 Peter 3:18). Christ did not become righteous, but was always the Righteous. Therefore, He was able to do this necessary and unique work of redemption from the power of sin.

In Psalms 34:21, David returns to what he said in Psalms 34:16 about those who do evil. He speaks here of “the wicked” and of “those who hate the righteous”. By “the wicked” we can think of one who is not guided by the fear of or respect for the LORD, unlike the righteous (Psalms 34:15), the disciples of the wisdom teacher. The way of the wicked will perish (Psalms 1:6). By the wicked we can also think of the antichrist. The evil he does will kill him. He is digging his own grave. The others are followers of him.

These followers are guilty of hating “the righteous”. At this point we can think of David, who is here a picture of the Lord Jesus (Acts 2:30; 31). Christ is the Righteous par excellence (Isaiah 53:11). In addition, David is also an example for believers, both in this age and prophetically for the believing remnant in the end time.

Opposite to the death that comes upon the wicked and his followers is what the LORD does to those who fear Him (Psalms 34:22). He redeems their souls. The Hebrew word means change of ownership by paying a price. The antichrist will kill many of the believing remnant, but at the same time these martyrs have gained victory over the antichrist (Revelation 15:2).

David calls them “servants” of God. Ultimately, this then refers to the remnant when they have arrived in the blessing of the realm of peace. They are all Israel that will be saved (Romans 11:26). Then God’s words to His people after their deliverance from Egypt will be fulfilled: “You shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6).

It’s not that far yet. Circumstances make it necessary for those who are truly His people to “take refuge” in Him. There they are safe from the enmity of those who hate them. “None” of them “will be condemned”. This is in contrast to those who hate them, for they will be condemned, as stated in the previous verse. They owe this “not condemned declaration” to Him Who was condemned for them and bore the judgment for their sins on the cross.

Psalms 69:4

God Hears and Redeems

These verses are a further elaboration of Psa 34:15. We see in these verses that the righteous can also be hit by severe disasters, but the LORD keeps and delivers them. At the same time, the righteous experiences that the LORD is good (Psalms 34:8). What David knows from his own experience also applies to all the righteous: they “cry, and the LORD hears and delivers them out of all their troubles” (Psalms 34:17).

Through the afflictions, through severe blows in life, the righteous become “broken-hearted” and “crushed in spirit” (Psalms 34:18). Their heart, the core of their existence, is broken. Their spirit, their life force, is crushed. This is the situation where you no longer have a prospect except the refuge of the LORD (Isaiah 66:2). If you then take refuge in Him, He will always give protection. These features are sacrifices for God in which He is pleased and which He does not despise (Psalms 51:19). With those who have these features, He dwells (Isaiah 57:15). He is so “near” to them that He is ready and helps and delivers as soon as they cry out.

That “the afflictions of the righteous” are “many” (Psalms 34:19) seems contrary to the desire to see good days. The righteous is not afflicted by a little affliction, but by “many … afflictions”. The life of the righteous is not limited to the life here and now, but continues in the realm of peace and is lived to the fullest there. The LORD delivers the righteous “out of them all”, out of all those afflictions, by allowing him to partake of the blessings of the realm of peace.

What David says in Psalms 34:20 connects to this. The LORD keeps all the bones of the righteous, “not one of them is broken”. The righteous one will not suffer substantial, irreparable damage from all the afflictions that befalls him. This special protection by God of the righteous who suffers is literally experienced in a special way by Christ when He hangs on the cross (John 19:36; Exodus 12:46; Numbers 9:12). God’s protection of Christ, as well as of the martyrs of the great tribulation, transcends death.

Christ, as the only Man, has perfectly answered all that David said in Psalms 34:12-14. Yet there is no man who has seen and experienced more affliction than He (Lamentations 3:1-6). This makes it clear that all the blessing that accompanies a godly life is experienced inwardly on earth, and after the resurrection also outwardly. The Lord Jesus is delivered “out of” all His afflictions, not by being saved from suffering and death, but by God raising Him from the dead.

So it will be with all the righteous who have “many afflictions”. They share in the good in the resurrection because the Righteous has undergone a suffering that they could not have undergone and that is the suffering for their sins. As a result, they have been brought to God and become righteous (1 Peter 3:18). Christ did not become righteous, but was always the Righteous. Therefore, He was able to do this necessary and unique work of redemption from the power of sin.

In Psalms 34:21, David returns to what he said in Psalms 34:16 about those who do evil. He speaks here of “the wicked” and of “those who hate the righteous”. By “the wicked” we can think of one who is not guided by the fear of or respect for the LORD, unlike the righteous (Psalms 34:15), the disciples of the wisdom teacher. The way of the wicked will perish (Psalms 1:6). By the wicked we can also think of the antichrist. The evil he does will kill him. He is digging his own grave. The others are followers of him.

These followers are guilty of hating “the righteous”. At this point we can think of David, who is here a picture of the Lord Jesus (Acts 2:30; 31). Christ is the Righteous par excellence (Isaiah 53:11). In addition, David is also an example for believers, both in this age and prophetically for the believing remnant in the end time.

Opposite to the death that comes upon the wicked and his followers is what the LORD does to those who fear Him (Psalms 34:22). He redeems their souls. The Hebrew word means change of ownership by paying a price. The antichrist will kill many of the believing remnant, but at the same time these martyrs have gained victory over the antichrist (Revelation 15:2).

David calls them “servants” of God. Ultimately, this then refers to the remnant when they have arrived in the blessing of the realm of peace. They are all Israel that will be saved (Romans 11:26). Then God’s words to His people after their deliverance from Egypt will be fulfilled: “You shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6).

It’s not that far yet. Circumstances make it necessary for those who are truly His people to “take refuge” in Him. There they are safe from the enmity of those who hate them. “None” of them “will be condemned”. This is in contrast to those who hate them, for they will be condemned, as stated in the previous verse. They owe this “not condemned declaration” to Him Who was condemned for them and bore the judgment for their sins on the cross.

Psalms 69:5

God Hears and Redeems

These verses are a further elaboration of Psa 34:15. We see in these verses that the righteous can also be hit by severe disasters, but the LORD keeps and delivers them. At the same time, the righteous experiences that the LORD is good (Psalms 34:8). What David knows from his own experience also applies to all the righteous: they “cry, and the LORD hears and delivers them out of all their troubles” (Psalms 34:17).

Through the afflictions, through severe blows in life, the righteous become “broken-hearted” and “crushed in spirit” (Psalms 34:18). Their heart, the core of their existence, is broken. Their spirit, their life force, is crushed. This is the situation where you no longer have a prospect except the refuge of the LORD (Isaiah 66:2). If you then take refuge in Him, He will always give protection. These features are sacrifices for God in which He is pleased and which He does not despise (Psalms 51:19). With those who have these features, He dwells (Isaiah 57:15). He is so “near” to them that He is ready and helps and delivers as soon as they cry out.

That “the afflictions of the righteous” are “many” (Psalms 34:19) seems contrary to the desire to see good days. The righteous is not afflicted by a little affliction, but by “many … afflictions”. The life of the righteous is not limited to the life here and now, but continues in the realm of peace and is lived to the fullest there. The LORD delivers the righteous “out of them all”, out of all those afflictions, by allowing him to partake of the blessings of the realm of peace.

What David says in Psalms 34:20 connects to this. The LORD keeps all the bones of the righteous, “not one of them is broken”. The righteous one will not suffer substantial, irreparable damage from all the afflictions that befalls him. This special protection by God of the righteous who suffers is literally experienced in a special way by Christ when He hangs on the cross (John 19:36; Exodus 12:46; Numbers 9:12). God’s protection of Christ, as well as of the martyrs of the great tribulation, transcends death.

Christ, as the only Man, has perfectly answered all that David said in Psalms 34:12-14. Yet there is no man who has seen and experienced more affliction than He (Lamentations 3:1-6). This makes it clear that all the blessing that accompanies a godly life is experienced inwardly on earth, and after the resurrection also outwardly. The Lord Jesus is delivered “out of” all His afflictions, not by being saved from suffering and death, but by God raising Him from the dead.

So it will be with all the righteous who have “many afflictions”. They share in the good in the resurrection because the Righteous has undergone a suffering that they could not have undergone and that is the suffering for their sins. As a result, they have been brought to God and become righteous (1 Peter 3:18). Christ did not become righteous, but was always the Righteous. Therefore, He was able to do this necessary and unique work of redemption from the power of sin.

In Psalms 34:21, David returns to what he said in Psalms 34:16 about those who do evil. He speaks here of “the wicked” and of “those who hate the righteous”. By “the wicked” we can think of one who is not guided by the fear of or respect for the LORD, unlike the righteous (Psalms 34:15), the disciples of the wisdom teacher. The way of the wicked will perish (Psalms 1:6). By the wicked we can also think of the antichrist. The evil he does will kill him. He is digging his own grave. The others are followers of him.

These followers are guilty of hating “the righteous”. At this point we can think of David, who is here a picture of the Lord Jesus (Acts 2:30; 31). Christ is the Righteous par excellence (Isaiah 53:11). In addition, David is also an example for believers, both in this age and prophetically for the believing remnant in the end time.

Opposite to the death that comes upon the wicked and his followers is what the LORD does to those who fear Him (Psalms 34:22). He redeems their souls. The Hebrew word means change of ownership by paying a price. The antichrist will kill many of the believing remnant, but at the same time these martyrs have gained victory over the antichrist (Revelation 15:2).

David calls them “servants” of God. Ultimately, this then refers to the remnant when they have arrived in the blessing of the realm of peace. They are all Israel that will be saved (Romans 11:26). Then God’s words to His people after their deliverance from Egypt will be fulfilled: “You shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6).

It’s not that far yet. Circumstances make it necessary for those who are truly His people to “take refuge” in Him. There they are safe from the enmity of those who hate them. “None” of them “will be condemned”. This is in contrast to those who hate them, for they will be condemned, as stated in the previous verse. They owe this “not condemned declaration” to Him Who was condemned for them and bore the judgment for their sins on the cross.

Psalms 69:6

God Hears and Redeems

These verses are a further elaboration of Psa 34:15. We see in these verses that the righteous can also be hit by severe disasters, but the LORD keeps and delivers them. At the same time, the righteous experiences that the LORD is good (Psalms 34:8). What David knows from his own experience also applies to all the righteous: they “cry, and the LORD hears and delivers them out of all their troubles” (Psalms 34:17).

Through the afflictions, through severe blows in life, the righteous become “broken-hearted” and “crushed in spirit” (Psalms 34:18). Their heart, the core of their existence, is broken. Their spirit, their life force, is crushed. This is the situation where you no longer have a prospect except the refuge of the LORD (Isaiah 66:2). If you then take refuge in Him, He will always give protection. These features are sacrifices for God in which He is pleased and which He does not despise (Psalms 51:19). With those who have these features, He dwells (Isaiah 57:15). He is so “near” to them that He is ready and helps and delivers as soon as they cry out.

That “the afflictions of the righteous” are “many” (Psalms 34:19) seems contrary to the desire to see good days. The righteous is not afflicted by a little affliction, but by “many … afflictions”. The life of the righteous is not limited to the life here and now, but continues in the realm of peace and is lived to the fullest there. The LORD delivers the righteous “out of them all”, out of all those afflictions, by allowing him to partake of the blessings of the realm of peace.

What David says in Psalms 34:20 connects to this. The LORD keeps all the bones of the righteous, “not one of them is broken”. The righteous one will not suffer substantial, irreparable damage from all the afflictions that befalls him. This special protection by God of the righteous who suffers is literally experienced in a special way by Christ when He hangs on the cross (John 19:36; Exodus 12:46; Numbers 9:12). God’s protection of Christ, as well as of the martyrs of the great tribulation, transcends death.

Christ, as the only Man, has perfectly answered all that David said in Psalms 34:12-14. Yet there is no man who has seen and experienced more affliction than He (Lamentations 3:1-6). This makes it clear that all the blessing that accompanies a godly life is experienced inwardly on earth, and after the resurrection also outwardly. The Lord Jesus is delivered “out of” all His afflictions, not by being saved from suffering and death, but by God raising Him from the dead.

So it will be with all the righteous who have “many afflictions”. They share in the good in the resurrection because the Righteous has undergone a suffering that they could not have undergone and that is the suffering for their sins. As a result, they have been brought to God and become righteous (1 Peter 3:18). Christ did not become righteous, but was always the Righteous. Therefore, He was able to do this necessary and unique work of redemption from the power of sin.

In Psalms 34:21, David returns to what he said in Psalms 34:16 about those who do evil. He speaks here of “the wicked” and of “those who hate the righteous”. By “the wicked” we can think of one who is not guided by the fear of or respect for the LORD, unlike the righteous (Psalms 34:15), the disciples of the wisdom teacher. The way of the wicked will perish (Psalms 1:6). By the wicked we can also think of the antichrist. The evil he does will kill him. He is digging his own grave. The others are followers of him.

These followers are guilty of hating “the righteous”. At this point we can think of David, who is here a picture of the Lord Jesus (Acts 2:30; 31). Christ is the Righteous par excellence (Isaiah 53:11). In addition, David is also an example for believers, both in this age and prophetically for the believing remnant in the end time.

Opposite to the death that comes upon the wicked and his followers is what the LORD does to those who fear Him (Psalms 34:22). He redeems their souls. The Hebrew word means change of ownership by paying a price. The antichrist will kill many of the believing remnant, but at the same time these martyrs have gained victory over the antichrist (Revelation 15:2).

David calls them “servants” of God. Ultimately, this then refers to the remnant when they have arrived in the blessing of the realm of peace. They are all Israel that will be saved (Romans 11:26). Then God’s words to His people after their deliverance from Egypt will be fulfilled: “You shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6).

It’s not that far yet. Circumstances make it necessary for those who are truly His people to “take refuge” in Him. There they are safe from the enmity of those who hate them. “None” of them “will be condemned”. This is in contrast to those who hate them, for they will be condemned, as stated in the previous verse. They owe this “not condemned declaration” to Him Who was condemned for them and bore the judgment for their sins on the cross.

Psalms 69:7

God Hears and Redeems

These verses are a further elaboration of Psa 34:15. We see in these verses that the righteous can also be hit by severe disasters, but the LORD keeps and delivers them. At the same time, the righteous experiences that the LORD is good (Psalms 34:8). What David knows from his own experience also applies to all the righteous: they “cry, and the LORD hears and delivers them out of all their troubles” (Psalms 34:17).

Through the afflictions, through severe blows in life, the righteous become “broken-hearted” and “crushed in spirit” (Psalms 34:18). Their heart, the core of their existence, is broken. Their spirit, their life force, is crushed. This is the situation where you no longer have a prospect except the refuge of the LORD (Isaiah 66:2). If you then take refuge in Him, He will always give protection. These features are sacrifices for God in which He is pleased and which He does not despise (Psalms 51:19). With those who have these features, He dwells (Isaiah 57:15). He is so “near” to them that He is ready and helps and delivers as soon as they cry out.

That “the afflictions of the righteous” are “many” (Psalms 34:19) seems contrary to the desire to see good days. The righteous is not afflicted by a little affliction, but by “many … afflictions”. The life of the righteous is not limited to the life here and now, but continues in the realm of peace and is lived to the fullest there. The LORD delivers the righteous “out of them all”, out of all those afflictions, by allowing him to partake of the blessings of the realm of peace.

What David says in Psalms 34:20 connects to this. The LORD keeps all the bones of the righteous, “not one of them is broken”. The righteous one will not suffer substantial, irreparable damage from all the afflictions that befalls him. This special protection by God of the righteous who suffers is literally experienced in a special way by Christ when He hangs on the cross (John 19:36; Exodus 12:46; Numbers 9:12). God’s protection of Christ, as well as of the martyrs of the great tribulation, transcends death.

Christ, as the only Man, has perfectly answered all that David said in Psalms 34:12-14. Yet there is no man who has seen and experienced more affliction than He (Lamentations 3:1-6). This makes it clear that all the blessing that accompanies a godly life is experienced inwardly on earth, and after the resurrection also outwardly. The Lord Jesus is delivered “out of” all His afflictions, not by being saved from suffering and death, but by God raising Him from the dead.

So it will be with all the righteous who have “many afflictions”. They share in the good in the resurrection because the Righteous has undergone a suffering that they could not have undergone and that is the suffering for their sins. As a result, they have been brought to God and become righteous (1 Peter 3:18). Christ did not become righteous, but was always the Righteous. Therefore, He was able to do this necessary and unique work of redemption from the power of sin.

In Psalms 34:21, David returns to what he said in Psalms 34:16 about those who do evil. He speaks here of “the wicked” and of “those who hate the righteous”. By “the wicked” we can think of one who is not guided by the fear of or respect for the LORD, unlike the righteous (Psalms 34:15), the disciples of the wisdom teacher. The way of the wicked will perish (Psalms 1:6). By the wicked we can also think of the antichrist. The evil he does will kill him. He is digging his own grave. The others are followers of him.

These followers are guilty of hating “the righteous”. At this point we can think of David, who is here a picture of the Lord Jesus (Acts 2:30; 31). Christ is the Righteous par excellence (Isaiah 53:11). In addition, David is also an example for believers, both in this age and prophetically for the believing remnant in the end time.

Opposite to the death that comes upon the wicked and his followers is what the LORD does to those who fear Him (Psalms 34:22). He redeems their souls. The Hebrew word means change of ownership by paying a price. The antichrist will kill many of the believing remnant, but at the same time these martyrs have gained victory over the antichrist (Revelation 15:2).

David calls them “servants” of God. Ultimately, this then refers to the remnant when they have arrived in the blessing of the realm of peace. They are all Israel that will be saved (Romans 11:26). Then God’s words to His people after their deliverance from Egypt will be fulfilled: “You shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6).

It’s not that far yet. Circumstances make it necessary for those who are truly His people to “take refuge” in Him. There they are safe from the enmity of those who hate them. “None” of them “will be condemned”. This is in contrast to those who hate them, for they will be condemned, as stated in the previous verse. They owe this “not condemned declaration” to Him Who was condemned for them and bore the judgment for their sins on the cross.

Psalms 69:8

God Hears and Redeems

These verses are a further elaboration of Psa 34:15. We see in these verses that the righteous can also be hit by severe disasters, but the LORD keeps and delivers them. At the same time, the righteous experiences that the LORD is good (Psalms 34:8). What David knows from his own experience also applies to all the righteous: they “cry, and the LORD hears and delivers them out of all their troubles” (Psalms 34:17).

Through the afflictions, through severe blows in life, the righteous become “broken-hearted” and “crushed in spirit” (Psalms 34:18). Their heart, the core of their existence, is broken. Their spirit, their life force, is crushed. This is the situation where you no longer have a prospect except the refuge of the LORD (Isaiah 66:2). If you then take refuge in Him, He will always give protection. These features are sacrifices for God in which He is pleased and which He does not despise (Psalms 51:19). With those who have these features, He dwells (Isaiah 57:15). He is so “near” to them that He is ready and helps and delivers as soon as they cry out.

That “the afflictions of the righteous” are “many” (Psalms 34:19) seems contrary to the desire to see good days. The righteous is not afflicted by a little affliction, but by “many … afflictions”. The life of the righteous is not limited to the life here and now, but continues in the realm of peace and is lived to the fullest there. The LORD delivers the righteous “out of them all”, out of all those afflictions, by allowing him to partake of the blessings of the realm of peace.

What David says in Psalms 34:20 connects to this. The LORD keeps all the bones of the righteous, “not one of them is broken”. The righteous one will not suffer substantial, irreparable damage from all the afflictions that befalls him. This special protection by God of the righteous who suffers is literally experienced in a special way by Christ when He hangs on the cross (John 19:36; Exodus 12:46; Numbers 9:12). God’s protection of Christ, as well as of the martyrs of the great tribulation, transcends death.

Christ, as the only Man, has perfectly answered all that David said in Psalms 34:12-14. Yet there is no man who has seen and experienced more affliction than He (Lamentations 3:1-6). This makes it clear that all the blessing that accompanies a godly life is experienced inwardly on earth, and after the resurrection also outwardly. The Lord Jesus is delivered “out of” all His afflictions, not by being saved from suffering and death, but by God raising Him from the dead.

So it will be with all the righteous who have “many afflictions”. They share in the good in the resurrection because the Righteous has undergone a suffering that they could not have undergone and that is the suffering for their sins. As a result, they have been brought to God and become righteous (1 Peter 3:18). Christ did not become righteous, but was always the Righteous. Therefore, He was able to do this necessary and unique work of redemption from the power of sin.

In Psalms 34:21, David returns to what he said in Psalms 34:16 about those who do evil. He speaks here of “the wicked” and of “those who hate the righteous”. By “the wicked” we can think of one who is not guided by the fear of or respect for the LORD, unlike the righteous (Psalms 34:15), the disciples of the wisdom teacher. The way of the wicked will perish (Psalms 1:6). By the wicked we can also think of the antichrist. The evil he does will kill him. He is digging his own grave. The others are followers of him.

These followers are guilty of hating “the righteous”. At this point we can think of David, who is here a picture of the Lord Jesus (Acts 2:30; 31). Christ is the Righteous par excellence (Isaiah 53:11). In addition, David is also an example for believers, both in this age and prophetically for the believing remnant in the end time.

Opposite to the death that comes upon the wicked and his followers is what the LORD does to those who fear Him (Psalms 34:22). He redeems their souls. The Hebrew word means change of ownership by paying a price. The antichrist will kill many of the believing remnant, but at the same time these martyrs have gained victory over the antichrist (Revelation 15:2).

David calls them “servants” of God. Ultimately, this then refers to the remnant when they have arrived in the blessing of the realm of peace. They are all Israel that will be saved (Romans 11:26). Then God’s words to His people after their deliverance from Egypt will be fulfilled: “You shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6).

It’s not that far yet. Circumstances make it necessary for those who are truly His people to “take refuge” in Him. There they are safe from the enmity of those who hate them. “None” of them “will be condemned”. This is in contrast to those who hate them, for they will be condemned, as stated in the previous verse. They owe this “not condemned declaration” to Him Who was condemned for them and bore the judgment for their sins on the cross.

Psalms 69:10

Introduction

This psalm has the form of a lamentation. It consists of three sections 1. Psalms 35:1-10; 2. Psalms 35:11-18; 3. Psalms 35:19-28. All three end with a purpose to praise the LORD.

The psalm is an urgent plea to God to act in judgment against the apostate, unmerciful persecutors of the righteous one, that is David, and those who are with him. Defamation, cunning, and violence are all used against him. We can best think of Saul and his helpers when we think of the persecutors.

What they did to David will also be the portion of the remnant in the end time. Much of it was also experienced by the Lord Jesus.

Cry to God for Help

For “[a Psalm] of David” (Psalms 35:1a) see at Psalms 3:1.

Without introduction, without first seeking God’s attention, David cries out to God in Psalms 35:1-3. The need is so great that he has no time to introduce his prayer. It is like someone who is about to drown and therefore cries out: ‘Help, help!’ It is an extended explanation of the statement David made when he had to flee from Saul: “The LORD therefore be judge and decide between you and me; and may He see and plead my cause and deliver me from your hand” (1 Samuel 24:15). The psalm is also closely related to Psalms 34. Only in these two psalms do we find the phrase “the Angel of the LORD” in Psalms (Psalms 34:7; Psalms 35:5-6).

David asks God to do everything possible to deal with those who oppose him. He cuts to the chase telling God in strong language to use the resources He possesses to come to his aid.

To begin with, he asks God to contend with his persecutors and accusers (Psalms 35:1b). As a reason he mentions the fact that they contend with him. The language is both military language and judicial (legal) language (Psalms 35:2-3), simultaneously and interchangeably. It is both fighting and disputing.

What the enemies of David want is extremely out of place. Nothing justifies it. He has done nothing for which they should contend with him. God must make that clear to them and therefore He must take up his cause. David asks God to be his Advocate. By doing so, He will let it be known that He is on his side. He will fight those who fight him.

Let God, he says metaphorically, take hold of buckler and shield, i.e. the small and the large shield – these are defensive weapons, sometimes carried by a shield bearer – and rise up to help him (Psalms 35:2). The small shield is the hand shield; the large shield is the shield behind which the person is completely sheltered. God must also take the spear in His hand – this is an offensive weapon to eliminate the enemy – and place Himself between him and his persecutors (Psalms 35:3). “The battle-axe” can also be translated with “to close up the path against”, which means that He blocks the way for his persecutors and they cannot seize him.

In addition to His actions – the weapons speak of God’s willingness to defend David – God must also let him know by His words that He is for him. He must say to his soul: “I am your salvation”, with the emphasis on “I am”. This will be a tremendous encouragement and comfort to him in the great distress in which he finds himself.

Psalms 69:11

Introduction

This psalm has the form of a lamentation. It consists of three sections 1. Psalms 35:1-10; 2. Psalms 35:11-18; 3. Psalms 35:19-28. All three end with a purpose to praise the LORD.

The psalm is an urgent plea to God to act in judgment against the apostate, unmerciful persecutors of the righteous one, that is David, and those who are with him. Defamation, cunning, and violence are all used against him. We can best think of Saul and his helpers when we think of the persecutors.

What they did to David will also be the portion of the remnant in the end time. Much of it was also experienced by the Lord Jesus.

Cry to God for Help

For “[a Psalm] of David” (Psalms 35:1a) see at Psalms 3:1.

Without introduction, without first seeking God’s attention, David cries out to God in Psalms 35:1-3. The need is so great that he has no time to introduce his prayer. It is like someone who is about to drown and therefore cries out: ‘Help, help!’ It is an extended explanation of the statement David made when he had to flee from Saul: “The LORD therefore be judge and decide between you and me; and may He see and plead my cause and deliver me from your hand” (1 Samuel 24:15). The psalm is also closely related to Psalms 34. Only in these two psalms do we find the phrase “the Angel of the LORD” in Psalms (Psalms 34:7; Psalms 35:5-6).

David asks God to do everything possible to deal with those who oppose him. He cuts to the chase telling God in strong language to use the resources He possesses to come to his aid.

To begin with, he asks God to contend with his persecutors and accusers (Psalms 35:1b). As a reason he mentions the fact that they contend with him. The language is both military language and judicial (legal) language (Psalms 35:2-3), simultaneously and interchangeably. It is both fighting and disputing.

What the enemies of David want is extremely out of place. Nothing justifies it. He has done nothing for which they should contend with him. God must make that clear to them and therefore He must take up his cause. David asks God to be his Advocate. By doing so, He will let it be known that He is on his side. He will fight those who fight him.

Let God, he says metaphorically, take hold of buckler and shield, i.e. the small and the large shield – these are defensive weapons, sometimes carried by a shield bearer – and rise up to help him (Psalms 35:2). The small shield is the hand shield; the large shield is the shield behind which the person is completely sheltered. God must also take the spear in His hand – this is an offensive weapon to eliminate the enemy – and place Himself between him and his persecutors (Psalms 35:3). “The battle-axe” can also be translated with “to close up the path against”, which means that He blocks the way for his persecutors and they cannot seize him.

In addition to His actions – the weapons speak of God’s willingness to defend David – God must also let him know by His words that He is for him. He must say to his soul: “I am your salvation”, with the emphasis on “I am”. This will be a tremendous encouragement and comfort to him in the great distress in which he finds himself.

Psalms 69:12

Introduction

This psalm has the form of a lamentation. It consists of three sections 1. Psalms 35:1-10; 2. Psalms 35:11-18; 3. Psalms 35:19-28. All three end with a purpose to praise the LORD.

The psalm is an urgent plea to God to act in judgment against the apostate, unmerciful persecutors of the righteous one, that is David, and those who are with him. Defamation, cunning, and violence are all used against him. We can best think of Saul and his helpers when we think of the persecutors.

What they did to David will also be the portion of the remnant in the end time. Much of it was also experienced by the Lord Jesus.

Cry to God for Help

For “[a Psalm] of David” (Psalms 35:1a) see at Psalms 3:1.

Without introduction, without first seeking God’s attention, David cries out to God in Psalms 35:1-3. The need is so great that he has no time to introduce his prayer. It is like someone who is about to drown and therefore cries out: ‘Help, help!’ It is an extended explanation of the statement David made when he had to flee from Saul: “The LORD therefore be judge and decide between you and me; and may He see and plead my cause and deliver me from your hand” (1 Samuel 24:15). The psalm is also closely related to Psalms 34. Only in these two psalms do we find the phrase “the Angel of the LORD” in Psalms (Psalms 34:7; Psalms 35:5-6).

David asks God to do everything possible to deal with those who oppose him. He cuts to the chase telling God in strong language to use the resources He possesses to come to his aid.

To begin with, he asks God to contend with his persecutors and accusers (Psalms 35:1b). As a reason he mentions the fact that they contend with him. The language is both military language and judicial (legal) language (Psalms 35:2-3), simultaneously and interchangeably. It is both fighting and disputing.

What the enemies of David want is extremely out of place. Nothing justifies it. He has done nothing for which they should contend with him. God must make that clear to them and therefore He must take up his cause. David asks God to be his Advocate. By doing so, He will let it be known that He is on his side. He will fight those who fight him.

Let God, he says metaphorically, take hold of buckler and shield, i.e. the small and the large shield – these are defensive weapons, sometimes carried by a shield bearer – and rise up to help him (Psalms 35:2). The small shield is the hand shield; the large shield is the shield behind which the person is completely sheltered. God must also take the spear in His hand – this is an offensive weapon to eliminate the enemy – and place Himself between him and his persecutors (Psalms 35:3). “The battle-axe” can also be translated with “to close up the path against”, which means that He blocks the way for his persecutors and they cannot seize him.

In addition to His actions – the weapons speak of God’s willingness to defend David – God must also let him know by His words that He is for him. He must say to his soul: “I am your salvation”, with the emphasis on “I am”. This will be a tremendous encouragement and comfort to him in the great distress in which he finds himself.

Psalms 69:13

Demand for Retribution

After what David has said in Psalms 35:1-3, God can begin His judgmental work in his favor. He asks God to let those who seek his life be ashamed and dishonored (Psalms 35:4). In the Middle East, it counts heavily when a good name is dishonored. All those people who devise evil against him, God must make them draw back and turn red with shame. David expresses himself ever more strongly in asking God to deal with his enemies.

God must drive them away (Psalms 35:5) through “the angel of the LORD”, which is the Lord Jesus before He became Man (cf. Psalms 34:7). If He strikes at them, they will drift away like chaff before the wind, becoming untraceable (cf. 2 Kings 19:35; Isaiah 37:36). He also asks that their way be “dark and slippery with the angel of the LORD pursuing them” (Psalms 35:6). The way of his persecutors must be dark, so that they do not recognize the way. It must also be slippery so that they immediately slip as soon as they take a step. It is what happened to the Egyptians in the Red Sea (Exodus 14:23-31). David knows that his enemies will not even be able to flee from their Persecutor when He has turned the tables.

David’s demand for judgment to come on his enemies is righteous. His enemies want to catch him like a wild animal in a net and in a pit they have hidden from him (Psalms 35:7). But it is “without cause” (cf. Psalms 35:19). This is how the enemies of the Lord Jesus have been toward Him. ‘Without cause’ they persecuted Him, driven by a deep hatred to kill Him. The remnant will also be oppressed “without cause”.

David asks God to cause destruction to come upon the enemy (singular) without his noticing (Psalms 35:8). This enemy in the end time is the antichrist, the future false king (John 5:43), who will persecute the believing remnant to death. He will be caught in his own cunning and put to death. What he has done to others will be done to him (Revelation 13:10).

If God grants his request, his soul will rejoice in Him (Psalms 35:9). He will exult in the salvation God has given. All his bones, from which all strength has vanished, will be revived (Psalms 35:10). In newly gained strength he will cry out: “LORD, who is like You!” These words Israel spoke of God after the great deliverance from Egypt (Exodus 15:11). We also hear them in the words of Isaiah when he speaks of the God of creation (Isaiah 40:25-26) and in the words of Micah when he speaks of God as the Redeemer (Micah 7:18).

David speaks of God in this way because God delivered him, “the afflicted”, “from him who is too strong for him”. David was the subjugated party, but the incomparable LORD came to his aid and delivered him. When the LORD intercedes for him, He will save him, “the afflicted and the needy”, from the power of “him “who robs him”, from the man who takes his possessions from him by force.

Psalms 69:14

Demand for Retribution

After what David has said in Psalms 35:1-3, God can begin His judgmental work in his favor. He asks God to let those who seek his life be ashamed and dishonored (Psalms 35:4). In the Middle East, it counts heavily when a good name is dishonored. All those people who devise evil against him, God must make them draw back and turn red with shame. David expresses himself ever more strongly in asking God to deal with his enemies.

God must drive them away (Psalms 35:5) through “the angel of the LORD”, which is the Lord Jesus before He became Man (cf. Psalms 34:7). If He strikes at them, they will drift away like chaff before the wind, becoming untraceable (cf. 2 Kings 19:35; Isaiah 37:36). He also asks that their way be “dark and slippery with the angel of the LORD pursuing them” (Psalms 35:6). The way of his persecutors must be dark, so that they do not recognize the way. It must also be slippery so that they immediately slip as soon as they take a step. It is what happened to the Egyptians in the Red Sea (Exodus 14:23-31). David knows that his enemies will not even be able to flee from their Persecutor when He has turned the tables.

David’s demand for judgment to come on his enemies is righteous. His enemies want to catch him like a wild animal in a net and in a pit they have hidden from him (Psalms 35:7). But it is “without cause” (cf. Psalms 35:19). This is how the enemies of the Lord Jesus have been toward Him. ‘Without cause’ they persecuted Him, driven by a deep hatred to kill Him. The remnant will also be oppressed “without cause”.

David asks God to cause destruction to come upon the enemy (singular) without his noticing (Psalms 35:8). This enemy in the end time is the antichrist, the future false king (John 5:43), who will persecute the believing remnant to death. He will be caught in his own cunning and put to death. What he has done to others will be done to him (Revelation 13:10).

If God grants his request, his soul will rejoice in Him (Psalms 35:9). He will exult in the salvation God has given. All his bones, from which all strength has vanished, will be revived (Psalms 35:10). In newly gained strength he will cry out: “LORD, who is like You!” These words Israel spoke of God after the great deliverance from Egypt (Exodus 15:11). We also hear them in the words of Isaiah when he speaks of the God of creation (Isaiah 40:25-26) and in the words of Micah when he speaks of God as the Redeemer (Micah 7:18).

David speaks of God in this way because God delivered him, “the afflicted”, “from him who is too strong for him”. David was the subjugated party, but the incomparable LORD came to his aid and delivered him. When the LORD intercedes for him, He will save him, “the afflicted and the needy”, from the power of “him “who robs him”, from the man who takes his possessions from him by force.

Psalms 69:15

Demand for Retribution

After what David has said in Psalms 35:1-3, God can begin His judgmental work in his favor. He asks God to let those who seek his life be ashamed and dishonored (Psalms 35:4). In the Middle East, it counts heavily when a good name is dishonored. All those people who devise evil against him, God must make them draw back and turn red with shame. David expresses himself ever more strongly in asking God to deal with his enemies.

God must drive them away (Psalms 35:5) through “the angel of the LORD”, which is the Lord Jesus before He became Man (cf. Psalms 34:7). If He strikes at them, they will drift away like chaff before the wind, becoming untraceable (cf. 2 Kings 19:35; Isaiah 37:36). He also asks that their way be “dark and slippery with the angel of the LORD pursuing them” (Psalms 35:6). The way of his persecutors must be dark, so that they do not recognize the way. It must also be slippery so that they immediately slip as soon as they take a step. It is what happened to the Egyptians in the Red Sea (Exodus 14:23-31). David knows that his enemies will not even be able to flee from their Persecutor when He has turned the tables.

David’s demand for judgment to come on his enemies is righteous. His enemies want to catch him like a wild animal in a net and in a pit they have hidden from him (Psalms 35:7). But it is “without cause” (cf. Psalms 35:19). This is how the enemies of the Lord Jesus have been toward Him. ‘Without cause’ they persecuted Him, driven by a deep hatred to kill Him. The remnant will also be oppressed “without cause”.

David asks God to cause destruction to come upon the enemy (singular) without his noticing (Psalms 35:8). This enemy in the end time is the antichrist, the future false king (John 5:43), who will persecute the believing remnant to death. He will be caught in his own cunning and put to death. What he has done to others will be done to him (Revelation 13:10).

If God grants his request, his soul will rejoice in Him (Psalms 35:9). He will exult in the salvation God has given. All his bones, from which all strength has vanished, will be revived (Psalms 35:10). In newly gained strength he will cry out: “LORD, who is like You!” These words Israel spoke of God after the great deliverance from Egypt (Exodus 15:11). We also hear them in the words of Isaiah when he speaks of the God of creation (Isaiah 40:25-26) and in the words of Micah when he speaks of God as the Redeemer (Micah 7:18).

David speaks of God in this way because God delivered him, “the afflicted”, “from him who is too strong for him”. David was the subjugated party, but the incomparable LORD came to his aid and delivered him. When the LORD intercedes for him, He will save him, “the afflicted and the needy”, from the power of “him “who robs him”, from the man who takes his possessions from him by force.

Psalms 69:16

Demand for Retribution

After what David has said in Psalms 35:1-3, God can begin His judgmental work in his favor. He asks God to let those who seek his life be ashamed and dishonored (Psalms 35:4). In the Middle East, it counts heavily when a good name is dishonored. All those people who devise evil against him, God must make them draw back and turn red with shame. David expresses himself ever more strongly in asking God to deal with his enemies.

God must drive them away (Psalms 35:5) through “the angel of the LORD”, which is the Lord Jesus before He became Man (cf. Psalms 34:7). If He strikes at them, they will drift away like chaff before the wind, becoming untraceable (cf. 2 Kings 19:35; Isaiah 37:36). He also asks that their way be “dark and slippery with the angel of the LORD pursuing them” (Psalms 35:6). The way of his persecutors must be dark, so that they do not recognize the way. It must also be slippery so that they immediately slip as soon as they take a step. It is what happened to the Egyptians in the Red Sea (Exodus 14:23-31). David knows that his enemies will not even be able to flee from their Persecutor when He has turned the tables.

David’s demand for judgment to come on his enemies is righteous. His enemies want to catch him like a wild animal in a net and in a pit they have hidden from him (Psalms 35:7). But it is “without cause” (cf. Psalms 35:19). This is how the enemies of the Lord Jesus have been toward Him. ‘Without cause’ they persecuted Him, driven by a deep hatred to kill Him. The remnant will also be oppressed “without cause”.

David asks God to cause destruction to come upon the enemy (singular) without his noticing (Psalms 35:8). This enemy in the end time is the antichrist, the future false king (John 5:43), who will persecute the believing remnant to death. He will be caught in his own cunning and put to death. What he has done to others will be done to him (Revelation 13:10).

If God grants his request, his soul will rejoice in Him (Psalms 35:9). He will exult in the salvation God has given. All his bones, from which all strength has vanished, will be revived (Psalms 35:10). In newly gained strength he will cry out: “LORD, who is like You!” These words Israel spoke of God after the great deliverance from Egypt (Exodus 15:11). We also hear them in the words of Isaiah when he speaks of the God of creation (Isaiah 40:25-26) and in the words of Micah when he speaks of God as the Redeemer (Micah 7:18).

David speaks of God in this way because God delivered him, “the afflicted”, “from him who is too strong for him”. David was the subjugated party, but the incomparable LORD came to his aid and delivered him. When the LORD intercedes for him, He will save him, “the afflicted and the needy”, from the power of “him “who robs him”, from the man who takes his possessions from him by force.

Psalms 69:17

Demand for Retribution

After what David has said in Psalms 35:1-3, God can begin His judgmental work in his favor. He asks God to let those who seek his life be ashamed and dishonored (Psalms 35:4). In the Middle East, it counts heavily when a good name is dishonored. All those people who devise evil against him, God must make them draw back and turn red with shame. David expresses himself ever more strongly in asking God to deal with his enemies.

God must drive them away (Psalms 35:5) through “the angel of the LORD”, which is the Lord Jesus before He became Man (cf. Psalms 34:7). If He strikes at them, they will drift away like chaff before the wind, becoming untraceable (cf. 2 Kings 19:35; Isaiah 37:36). He also asks that their way be “dark and slippery with the angel of the LORD pursuing them” (Psalms 35:6). The way of his persecutors must be dark, so that they do not recognize the way. It must also be slippery so that they immediately slip as soon as they take a step. It is what happened to the Egyptians in the Red Sea (Exodus 14:23-31). David knows that his enemies will not even be able to flee from their Persecutor when He has turned the tables.

David’s demand for judgment to come on his enemies is righteous. His enemies want to catch him like a wild animal in a net and in a pit they have hidden from him (Psalms 35:7). But it is “without cause” (cf. Psalms 35:19). This is how the enemies of the Lord Jesus have been toward Him. ‘Without cause’ they persecuted Him, driven by a deep hatred to kill Him. The remnant will also be oppressed “without cause”.

David asks God to cause destruction to come upon the enemy (singular) without his noticing (Psalms 35:8). This enemy in the end time is the antichrist, the future false king (John 5:43), who will persecute the believing remnant to death. He will be caught in his own cunning and put to death. What he has done to others will be done to him (Revelation 13:10).

If God grants his request, his soul will rejoice in Him (Psalms 35:9). He will exult in the salvation God has given. All his bones, from which all strength has vanished, will be revived (Psalms 35:10). In newly gained strength he will cry out: “LORD, who is like You!” These words Israel spoke of God after the great deliverance from Egypt (Exodus 15:11). We also hear them in the words of Isaiah when he speaks of the God of creation (Isaiah 40:25-26) and in the words of Micah when he speaks of God as the Redeemer (Micah 7:18).

David speaks of God in this way because God delivered him, “the afflicted”, “from him who is too strong for him”. David was the subjugated party, but the incomparable LORD came to his aid and delivered him. When the LORD intercedes for him, He will save him, “the afflicted and the needy”, from the power of “him “who robs him”, from the man who takes his possessions from him by force.

Psalms 69:18

Demand for Retribution

After what David has said in Psalms 35:1-3, God can begin His judgmental work in his favor. He asks God to let those who seek his life be ashamed and dishonored (Psalms 35:4). In the Middle East, it counts heavily when a good name is dishonored. All those people who devise evil against him, God must make them draw back and turn red with shame. David expresses himself ever more strongly in asking God to deal with his enemies.

God must drive them away (Psalms 35:5) through “the angel of the LORD”, which is the Lord Jesus before He became Man (cf. Psalms 34:7). If He strikes at them, they will drift away like chaff before the wind, becoming untraceable (cf. 2 Kings 19:35; Isaiah 37:36). He also asks that their way be “dark and slippery with the angel of the LORD pursuing them” (Psalms 35:6). The way of his persecutors must be dark, so that they do not recognize the way. It must also be slippery so that they immediately slip as soon as they take a step. It is what happened to the Egyptians in the Red Sea (Exodus 14:23-31). David knows that his enemies will not even be able to flee from their Persecutor when He has turned the tables.

David’s demand for judgment to come on his enemies is righteous. His enemies want to catch him like a wild animal in a net and in a pit they have hidden from him (Psalms 35:7). But it is “without cause” (cf. Psalms 35:19). This is how the enemies of the Lord Jesus have been toward Him. ‘Without cause’ they persecuted Him, driven by a deep hatred to kill Him. The remnant will also be oppressed “without cause”.

David asks God to cause destruction to come upon the enemy (singular) without his noticing (Psalms 35:8). This enemy in the end time is the antichrist, the future false king (John 5:43), who will persecute the believing remnant to death. He will be caught in his own cunning and put to death. What he has done to others will be done to him (Revelation 13:10).

If God grants his request, his soul will rejoice in Him (Psalms 35:9). He will exult in the salvation God has given. All his bones, from which all strength has vanished, will be revived (Psalms 35:10). In newly gained strength he will cry out: “LORD, who is like You!” These words Israel spoke of God after the great deliverance from Egypt (Exodus 15:11). We also hear them in the words of Isaiah when he speaks of the God of creation (Isaiah 40:25-26) and in the words of Micah when he speaks of God as the Redeemer (Micah 7:18).

David speaks of God in this way because God delivered him, “the afflicted”, “from him who is too strong for him”. David was the subjugated party, but the incomparable LORD came to his aid and delivered him. When the LORD intercedes for him, He will save him, “the afflicted and the needy”, from the power of “him “who robs him”, from the man who takes his possessions from him by force.

Psalms 69:19

Demand for Retribution

After what David has said in Psalms 35:1-3, God can begin His judgmental work in his favor. He asks God to let those who seek his life be ashamed and dishonored (Psalms 35:4). In the Middle East, it counts heavily when a good name is dishonored. All those people who devise evil against him, God must make them draw back and turn red with shame. David expresses himself ever more strongly in asking God to deal with his enemies.

God must drive them away (Psalms 35:5) through “the angel of the LORD”, which is the Lord Jesus before He became Man (cf. Psalms 34:7). If He strikes at them, they will drift away like chaff before the wind, becoming untraceable (cf. 2 Kings 19:35; Isaiah 37:36). He also asks that their way be “dark and slippery with the angel of the LORD pursuing them” (Psalms 35:6). The way of his persecutors must be dark, so that they do not recognize the way. It must also be slippery so that they immediately slip as soon as they take a step. It is what happened to the Egyptians in the Red Sea (Exodus 14:23-31). David knows that his enemies will not even be able to flee from their Persecutor when He has turned the tables.

David’s demand for judgment to come on his enemies is righteous. His enemies want to catch him like a wild animal in a net and in a pit they have hidden from him (Psalms 35:7). But it is “without cause” (cf. Psalms 35:19). This is how the enemies of the Lord Jesus have been toward Him. ‘Without cause’ they persecuted Him, driven by a deep hatred to kill Him. The remnant will also be oppressed “without cause”.

David asks God to cause destruction to come upon the enemy (singular) without his noticing (Psalms 35:8). This enemy in the end time is the antichrist, the future false king (John 5:43), who will persecute the believing remnant to death. He will be caught in his own cunning and put to death. What he has done to others will be done to him (Revelation 13:10).

If God grants his request, his soul will rejoice in Him (Psalms 35:9). He will exult in the salvation God has given. All his bones, from which all strength has vanished, will be revived (Psalms 35:10). In newly gained strength he will cry out: “LORD, who is like You!” These words Israel spoke of God after the great deliverance from Egypt (Exodus 15:11). We also hear them in the words of Isaiah when he speaks of the God of creation (Isaiah 40:25-26) and in the words of Micah when he speaks of God as the Redeemer (Micah 7:18).

David speaks of God in this way because God delivered him, “the afflicted”, “from him who is too strong for him”. David was the subjugated party, but the incomparable LORD came to his aid and delivered him. When the LORD intercedes for him, He will save him, “the afflicted and the needy”, from the power of “him “who robs him”, from the man who takes his possessions from him by force.

Psalms 69:20

Evil Repaid for Good

There is no mention of violence in these verses, the second section of this psalm. They are a long complaint dealing with slander, ingratitude, ridicule and hatred. There is no ground for all these forms of enmity. That makes it all unbearable for David. What David says in these verses happened to the Lord Jesus. Malicious witnesses rose up against Him to bring up something on the basis of which His enemies might condemn Him (Psalms 35:11; Matthew 26:59-60). And this while He has done nothing evil. On the contrary, He has done only good and nothing else.

David says here “that I do not know”. The Lord Jesus did not say that. He can say, “But because I speak the truth, you do not believe Me. Which one of you convicts Me of sin? If I speak truth, why do you not believe Me?” (John 8:45-46). He is fully aware that He has done only and nothing but the will of God.

How badly did the enemies of the Lord Jesus repay Him evil for good (Psalms 35:12). They have wanted to rob Him of life. He, Who “went about doing good and healing” (Acts 10:38), has been portrayed as an evildoer to get Him condemned (Luke 23:1-2; 5; 10).

And how was David in the midst of his people? He has participated in their suffering in a way that is truly compassionate (Psalms 35:13; cf. Matthew 8:16-17). He did not inquire superficially, with a polite question such as we often ask, in terms of ‘how are you?’ He has outwardly fully and inwardly deeply cared about their suffering and has shown this. He has prayed for them time and again. His sorrow is sincere and deeply felt, as if it were his friend or brother or someone grieving for his mother (Psalms 35:14).

But what did those for whom David had been so good do when he was struggling and stumbling through life (Psalms 35:15)? They gathered around him, not to help him, but to laugh at him. That is also what the enemies of the Lord Jesus did to Him (Matthew 27:27; Luke 23:1). They repaid Him hatred for His love.

The people who, when David was in distress, so gathered around him to mock him, were “smiters”. David didn’t know them. “They slandered” or “they tore” him, that is, his reputation, to pieces with their slanders. They did it “without ceasing”. David’s enemies did not know when to quit, they just went on and on.

David also knows how they behave when they are among themselves, in their own circle (Psalms 35:16). It is a company of “godless jesters at a feast”. The Hebrew word has the meaning of people who for the sake of a small reward (a cookie) are willing to mock others.

Perhaps we can think of people who sat at Saul’s table and told Saul lies about him (1 Samuel 24:10). These jesters did this to be in Saul’s good graces and to take advantage of him as much as possible (1 Samuel 22:7). Therefore, they “gnashed … with their teeth” at him, which means they were plotting evil (Psalms 37:12). They were out to gain. That did not come because David always escaped their hands.

Psalms 69:21

Evil Repaid for Good

There is no mention of violence in these verses, the second section of this psalm. They are a long complaint dealing with slander, ingratitude, ridicule and hatred. There is no ground for all these forms of enmity. That makes it all unbearable for David. What David says in these verses happened to the Lord Jesus. Malicious witnesses rose up against Him to bring up something on the basis of which His enemies might condemn Him (Psalms 35:11; Matthew 26:59-60). And this while He has done nothing evil. On the contrary, He has done only good and nothing else.

David says here “that I do not know”. The Lord Jesus did not say that. He can say, “But because I speak the truth, you do not believe Me. Which one of you convicts Me of sin? If I speak truth, why do you not believe Me?” (John 8:45-46). He is fully aware that He has done only and nothing but the will of God.

How badly did the enemies of the Lord Jesus repay Him evil for good (Psalms 35:12). They have wanted to rob Him of life. He, Who “went about doing good and healing” (Acts 10:38), has been portrayed as an evildoer to get Him condemned (Luke 23:1-2; 5; 10).

And how was David in the midst of his people? He has participated in their suffering in a way that is truly compassionate (Psalms 35:13; cf. Matthew 8:16-17). He did not inquire superficially, with a polite question such as we often ask, in terms of ‘how are you?’ He has outwardly fully and inwardly deeply cared about their suffering and has shown this. He has prayed for them time and again. His sorrow is sincere and deeply felt, as if it were his friend or brother or someone grieving for his mother (Psalms 35:14).

But what did those for whom David had been so good do when he was struggling and stumbling through life (Psalms 35:15)? They gathered around him, not to help him, but to laugh at him. That is also what the enemies of the Lord Jesus did to Him (Matthew 27:27; Luke 23:1). They repaid Him hatred for His love.

The people who, when David was in distress, so gathered around him to mock him, were “smiters”. David didn’t know them. “They slandered” or “they tore” him, that is, his reputation, to pieces with their slanders. They did it “without ceasing”. David’s enemies did not know when to quit, they just went on and on.

David also knows how they behave when they are among themselves, in their own circle (Psalms 35:16). It is a company of “godless jesters at a feast”. The Hebrew word has the meaning of people who for the sake of a small reward (a cookie) are willing to mock others.

Perhaps we can think of people who sat at Saul’s table and told Saul lies about him (1 Samuel 24:10). These jesters did this to be in Saul’s good graces and to take advantage of him as much as possible (1 Samuel 22:7). Therefore, they “gnashed … with their teeth” at him, which means they were plotting evil (Psalms 37:12). They were out to gain. That did not come because David always escaped their hands.

Psalms 69:22

Evil Repaid for Good

There is no mention of violence in these verses, the second section of this psalm. They are a long complaint dealing with slander, ingratitude, ridicule and hatred. There is no ground for all these forms of enmity. That makes it all unbearable for David. What David says in these verses happened to the Lord Jesus. Malicious witnesses rose up against Him to bring up something on the basis of which His enemies might condemn Him (Psalms 35:11; Matthew 26:59-60). And this while He has done nothing evil. On the contrary, He has done only good and nothing else.

David says here “that I do not know”. The Lord Jesus did not say that. He can say, “But because I speak the truth, you do not believe Me. Which one of you convicts Me of sin? If I speak truth, why do you not believe Me?” (John 8:45-46). He is fully aware that He has done only and nothing but the will of God.

How badly did the enemies of the Lord Jesus repay Him evil for good (Psalms 35:12). They have wanted to rob Him of life. He, Who “went about doing good and healing” (Acts 10:38), has been portrayed as an evildoer to get Him condemned (Luke 23:1-2; 5; 10).

And how was David in the midst of his people? He has participated in their suffering in a way that is truly compassionate (Psalms 35:13; cf. Matthew 8:16-17). He did not inquire superficially, with a polite question such as we often ask, in terms of ‘how are you?’ He has outwardly fully and inwardly deeply cared about their suffering and has shown this. He has prayed for them time and again. His sorrow is sincere and deeply felt, as if it were his friend or brother or someone grieving for his mother (Psalms 35:14).

But what did those for whom David had been so good do when he was struggling and stumbling through life (Psalms 35:15)? They gathered around him, not to help him, but to laugh at him. That is also what the enemies of the Lord Jesus did to Him (Matthew 27:27; Luke 23:1). They repaid Him hatred for His love.

The people who, when David was in distress, so gathered around him to mock him, were “smiters”. David didn’t know them. “They slandered” or “they tore” him, that is, his reputation, to pieces with their slanders. They did it “without ceasing”. David’s enemies did not know when to quit, they just went on and on.

David also knows how they behave when they are among themselves, in their own circle (Psalms 35:16). It is a company of “godless jesters at a feast”. The Hebrew word has the meaning of people who for the sake of a small reward (a cookie) are willing to mock others.

Perhaps we can think of people who sat at Saul’s table and told Saul lies about him (1 Samuel 24:10). These jesters did this to be in Saul’s good graces and to take advantage of him as much as possible (1 Samuel 22:7). Therefore, they “gnashed … with their teeth” at him, which means they were plotting evil (Psalms 37:12). They were out to gain. That did not come because David always escaped their hands.

Psalms 69:23

Evil Repaid for Good

There is no mention of violence in these verses, the second section of this psalm. They are a long complaint dealing with slander, ingratitude, ridicule and hatred. There is no ground for all these forms of enmity. That makes it all unbearable for David. What David says in these verses happened to the Lord Jesus. Malicious witnesses rose up against Him to bring up something on the basis of which His enemies might condemn Him (Psalms 35:11; Matthew 26:59-60). And this while He has done nothing evil. On the contrary, He has done only good and nothing else.

David says here “that I do not know”. The Lord Jesus did not say that. He can say, “But because I speak the truth, you do not believe Me. Which one of you convicts Me of sin? If I speak truth, why do you not believe Me?” (John 8:45-46). He is fully aware that He has done only and nothing but the will of God.

How badly did the enemies of the Lord Jesus repay Him evil for good (Psalms 35:12). They have wanted to rob Him of life. He, Who “went about doing good and healing” (Acts 10:38), has been portrayed as an evildoer to get Him condemned (Luke 23:1-2; 5; 10).

And how was David in the midst of his people? He has participated in their suffering in a way that is truly compassionate (Psalms 35:13; cf. Matthew 8:16-17). He did not inquire superficially, with a polite question such as we often ask, in terms of ‘how are you?’ He has outwardly fully and inwardly deeply cared about their suffering and has shown this. He has prayed for them time and again. His sorrow is sincere and deeply felt, as if it were his friend or brother or someone grieving for his mother (Psalms 35:14).

But what did those for whom David had been so good do when he was struggling and stumbling through life (Psalms 35:15)? They gathered around him, not to help him, but to laugh at him. That is also what the enemies of the Lord Jesus did to Him (Matthew 27:27; Luke 23:1). They repaid Him hatred for His love.

The people who, when David was in distress, so gathered around him to mock him, were “smiters”. David didn’t know them. “They slandered” or “they tore” him, that is, his reputation, to pieces with their slanders. They did it “without ceasing”. David’s enemies did not know when to quit, they just went on and on.

David also knows how they behave when they are among themselves, in their own circle (Psalms 35:16). It is a company of “godless jesters at a feast”. The Hebrew word has the meaning of people who for the sake of a small reward (a cookie) are willing to mock others.

Perhaps we can think of people who sat at Saul’s table and told Saul lies about him (1 Samuel 24:10). These jesters did this to be in Saul’s good graces and to take advantage of him as much as possible (1 Samuel 22:7). Therefore, they “gnashed … with their teeth” at him, which means they were plotting evil (Psalms 37:12). They were out to gain. That did not come because David always escaped their hands.

Psalms 69:24

Evil Repaid for Good

There is no mention of violence in these verses, the second section of this psalm. They are a long complaint dealing with slander, ingratitude, ridicule and hatred. There is no ground for all these forms of enmity. That makes it all unbearable for David. What David says in these verses happened to the Lord Jesus. Malicious witnesses rose up against Him to bring up something on the basis of which His enemies might condemn Him (Psalms 35:11; Matthew 26:59-60). And this while He has done nothing evil. On the contrary, He has done only good and nothing else.

David says here “that I do not know”. The Lord Jesus did not say that. He can say, “But because I speak the truth, you do not believe Me. Which one of you convicts Me of sin? If I speak truth, why do you not believe Me?” (John 8:45-46). He is fully aware that He has done only and nothing but the will of God.

How badly did the enemies of the Lord Jesus repay Him evil for good (Psalms 35:12). They have wanted to rob Him of life. He, Who “went about doing good and healing” (Acts 10:38), has been portrayed as an evildoer to get Him condemned (Luke 23:1-2; 5; 10).

And how was David in the midst of his people? He has participated in their suffering in a way that is truly compassionate (Psalms 35:13; cf. Matthew 8:16-17). He did not inquire superficially, with a polite question such as we often ask, in terms of ‘how are you?’ He has outwardly fully and inwardly deeply cared about their suffering and has shown this. He has prayed for them time and again. His sorrow is sincere and deeply felt, as if it were his friend or brother or someone grieving for his mother (Psalms 35:14).

But what did those for whom David had been so good do when he was struggling and stumbling through life (Psalms 35:15)? They gathered around him, not to help him, but to laugh at him. That is also what the enemies of the Lord Jesus did to Him (Matthew 27:27; Luke 23:1). They repaid Him hatred for His love.

The people who, when David was in distress, so gathered around him to mock him, were “smiters”. David didn’t know them. “They slandered” or “they tore” him, that is, his reputation, to pieces with their slanders. They did it “without ceasing”. David’s enemies did not know when to quit, they just went on and on.

David also knows how they behave when they are among themselves, in their own circle (Psalms 35:16). It is a company of “godless jesters at a feast”. The Hebrew word has the meaning of people who for the sake of a small reward (a cookie) are willing to mock others.

Perhaps we can think of people who sat at Saul’s table and told Saul lies about him (1 Samuel 24:10). These jesters did this to be in Saul’s good graces and to take advantage of him as much as possible (1 Samuel 22:7). Therefore, they “gnashed … with their teeth” at him, which means they were plotting evil (Psalms 37:12). They were out to gain. That did not come because David always escaped their hands.

Psalms 69:25

Evil Repaid for Good

There is no mention of violence in these verses, the second section of this psalm. They are a long complaint dealing with slander, ingratitude, ridicule and hatred. There is no ground for all these forms of enmity. That makes it all unbearable for David. What David says in these verses happened to the Lord Jesus. Malicious witnesses rose up against Him to bring up something on the basis of which His enemies might condemn Him (Psalms 35:11; Matthew 26:59-60). And this while He has done nothing evil. On the contrary, He has done only good and nothing else.

David says here “that I do not know”. The Lord Jesus did not say that. He can say, “But because I speak the truth, you do not believe Me. Which one of you convicts Me of sin? If I speak truth, why do you not believe Me?” (John 8:45-46). He is fully aware that He has done only and nothing but the will of God.

How badly did the enemies of the Lord Jesus repay Him evil for good (Psalms 35:12). They have wanted to rob Him of life. He, Who “went about doing good and healing” (Acts 10:38), has been portrayed as an evildoer to get Him condemned (Luke 23:1-2; 5; 10).

And how was David in the midst of his people? He has participated in their suffering in a way that is truly compassionate (Psalms 35:13; cf. Matthew 8:16-17). He did not inquire superficially, with a polite question such as we often ask, in terms of ‘how are you?’ He has outwardly fully and inwardly deeply cared about their suffering and has shown this. He has prayed for them time and again. His sorrow is sincere and deeply felt, as if it were his friend or brother or someone grieving for his mother (Psalms 35:14).

But what did those for whom David had been so good do when he was struggling and stumbling through life (Psalms 35:15)? They gathered around him, not to help him, but to laugh at him. That is also what the enemies of the Lord Jesus did to Him (Matthew 27:27; Luke 23:1). They repaid Him hatred for His love.

The people who, when David was in distress, so gathered around him to mock him, were “smiters”. David didn’t know them. “They slandered” or “they tore” him, that is, his reputation, to pieces with their slanders. They did it “without ceasing”. David’s enemies did not know when to quit, they just went on and on.

David also knows how they behave when they are among themselves, in their own circle (Psalms 35:16). It is a company of “godless jesters at a feast”. The Hebrew word has the meaning of people who for the sake of a small reward (a cookie) are willing to mock others.

Perhaps we can think of people who sat at Saul’s table and told Saul lies about him (1 Samuel 24:10). These jesters did this to be in Saul’s good graces and to take advantage of him as much as possible (1 Samuel 22:7). Therefore, they “gnashed … with their teeth” at him, which means they were plotting evil (Psalms 37:12). They were out to gain. That did not come because David always escaped their hands.

Psalms 69:26

Cry for Redemption

How long will the “Lord” – Adonai, Commander, Sovereign Ruler – continue to “look on” doing nothing (Psalms 35:17)? When will He take action, for which David has called Him in Psalms 35:1-3? While in these psalms a repetition of thoughts occurs each time as a form of poetry, this form of poetry is interrupted by the fact that this question stands alone, without repetition. This emphasizes the distress of the psalmist.

Devastating deeds are being done against His anointed king. He begs God to deliver his soul from them. “My only [life]” means “I have no more”. This is about David’s life, which was the only thing he had left. And even that was threatened by hungry, powerful, life-threatening lions.

David knows that God will stand up for him and deliver him and he intends not to be silent about that (Psalms 35:18). He will give Him thanks for it “in the great congregation”, and “among a mighty throng” he will praise Him. As in Psalms 22, the LORD’s deliverance extends to praise in the assembly (Psalms 22:22), yes, the great assembly (Psalms 22:25), the latter pointing to the fullness of Israel in the realm of peace.

But it is still not that far. The second section of the psalm ends with an intention to sing a song of praise (Psalms 35:18), but the third section (Psalms 35:19-28) begins with the present condition in which the enemy rejoices over David’s condition. Hence, David again turns to God, this time with two questions (Psalms 35:19). The first is that he asks God to see to it that those who are his enemies for false reasons will not be able to rejoice over him.

The second is that those who hate him “without cause” will not have an opportunity to inform one another of their plans to kill him through sneaky signals of winks. People who send signals by winking are making up falsehoods (Proverbs 16:30). They are not upright; they will not openly say what they mean (Proverbs 6:12-13). They share secrets with each other that cannot bear the light of day and are therefore signaled to each other in the dark language of secrecy.

He does know them. These are not people who speak peace (Psalms 35:20). They are not out for peace, but for the extermination of “those who are quiet in the land”. “They devise deceitful words against” them. The “quiet in the land” are those who make up the remnant, who do not impress or emphatically show themselves. They do not step into the foreground and do not assert themselves. They are modest in their behavior and are easy prey for the wicked people.

The wicked people “opened their mouth wide” against God’s anointed king (Psalms 35:21). They put on a big mouth against him and certainly do not hold back in doing so. It is the picture here of a wild animal, a lion, which opens its mouth and threateningly shows its teeth (cf. Psalms 35:17; 25b). Out of their mouth come the foulest accusations and curses. With great amusement they claim that they have seen what they accuse him of: “Aha, aha, our eyes have seen it!” Now they can sue and get him convicted. The expression “aha” (cf. Psalms 40:15) means that they are gloating over the psalmist’s misery (cf. Psalms 35:19a).

Psalms 69:27

Cry for Redemption

How long will the “Lord” – Adonai, Commander, Sovereign Ruler – continue to “look on” doing nothing (Psalms 35:17)? When will He take action, for which David has called Him in Psalms 35:1-3? While in these psalms a repetition of thoughts occurs each time as a form of poetry, this form of poetry is interrupted by the fact that this question stands alone, without repetition. This emphasizes the distress of the psalmist.

Devastating deeds are being done against His anointed king. He begs God to deliver his soul from them. “My only [life]” means “I have no more”. This is about David’s life, which was the only thing he had left. And even that was threatened by hungry, powerful, life-threatening lions.

David knows that God will stand up for him and deliver him and he intends not to be silent about that (Psalms 35:18). He will give Him thanks for it “in the great congregation”, and “among a mighty throng” he will praise Him. As in Psalms 22, the LORD’s deliverance extends to praise in the assembly (Psalms 22:22), yes, the great assembly (Psalms 22:25), the latter pointing to the fullness of Israel in the realm of peace.

But it is still not that far. The second section of the psalm ends with an intention to sing a song of praise (Psalms 35:18), but the third section (Psalms 35:19-28) begins with the present condition in which the enemy rejoices over David’s condition. Hence, David again turns to God, this time with two questions (Psalms 35:19). The first is that he asks God to see to it that those who are his enemies for false reasons will not be able to rejoice over him.

The second is that those who hate him “without cause” will not have an opportunity to inform one another of their plans to kill him through sneaky signals of winks. People who send signals by winking are making up falsehoods (Proverbs 16:30). They are not upright; they will not openly say what they mean (Proverbs 6:12-13). They share secrets with each other that cannot bear the light of day and are therefore signaled to each other in the dark language of secrecy.

He does know them. These are not people who speak peace (Psalms 35:20). They are not out for peace, but for the extermination of “those who are quiet in the land”. “They devise deceitful words against” them. The “quiet in the land” are those who make up the remnant, who do not impress or emphatically show themselves. They do not step into the foreground and do not assert themselves. They are modest in their behavior and are easy prey for the wicked people.

The wicked people “opened their mouth wide” against God’s anointed king (Psalms 35:21). They put on a big mouth against him and certainly do not hold back in doing so. It is the picture here of a wild animal, a lion, which opens its mouth and threateningly shows its teeth (cf. Psalms 35:17; 25b). Out of their mouth come the foulest accusations and curses. With great amusement they claim that they have seen what they accuse him of: “Aha, aha, our eyes have seen it!” Now they can sue and get him convicted. The expression “aha” (cf. Psalms 40:15) means that they are gloating over the psalmist’s misery (cf. Psalms 35:19a).

Psalms 69:28

Cry for Redemption

How long will the “Lord” – Adonai, Commander, Sovereign Ruler – continue to “look on” doing nothing (Psalms 35:17)? When will He take action, for which David has called Him in Psalms 35:1-3? While in these psalms a repetition of thoughts occurs each time as a form of poetry, this form of poetry is interrupted by the fact that this question stands alone, without repetition. This emphasizes the distress of the psalmist.

Devastating deeds are being done against His anointed king. He begs God to deliver his soul from them. “My only [life]” means “I have no more”. This is about David’s life, which was the only thing he had left. And even that was threatened by hungry, powerful, life-threatening lions.

David knows that God will stand up for him and deliver him and he intends not to be silent about that (Psalms 35:18). He will give Him thanks for it “in the great congregation”, and “among a mighty throng” he will praise Him. As in Psalms 22, the LORD’s deliverance extends to praise in the assembly (Psalms 22:22), yes, the great assembly (Psalms 22:25), the latter pointing to the fullness of Israel in the realm of peace.

But it is still not that far. The second section of the psalm ends with an intention to sing a song of praise (Psalms 35:18), but the third section (Psalms 35:19-28) begins with the present condition in which the enemy rejoices over David’s condition. Hence, David again turns to God, this time with two questions (Psalms 35:19). The first is that he asks God to see to it that those who are his enemies for false reasons will not be able to rejoice over him.

The second is that those who hate him “without cause” will not have an opportunity to inform one another of their plans to kill him through sneaky signals of winks. People who send signals by winking are making up falsehoods (Proverbs 16:30). They are not upright; they will not openly say what they mean (Proverbs 6:12-13). They share secrets with each other that cannot bear the light of day and are therefore signaled to each other in the dark language of secrecy.

He does know them. These are not people who speak peace (Psalms 35:20). They are not out for peace, but for the extermination of “those who are quiet in the land”. “They devise deceitful words against” them. The “quiet in the land” are those who make up the remnant, who do not impress or emphatically show themselves. They do not step into the foreground and do not assert themselves. They are modest in their behavior and are easy prey for the wicked people.

The wicked people “opened their mouth wide” against God’s anointed king (Psalms 35:21). They put on a big mouth against him and certainly do not hold back in doing so. It is the picture here of a wild animal, a lion, which opens its mouth and threateningly shows its teeth (cf. Psalms 35:17; 25b). Out of their mouth come the foulest accusations and curses. With great amusement they claim that they have seen what they accuse him of: “Aha, aha, our eyes have seen it!” Now they can sue and get him convicted. The expression “aha” (cf. Psalms 40:15) means that they are gloating over the psalmist’s misery (cf. Psalms 35:19a).

Psalms 69:29

Cry for Redemption

How long will the “Lord” – Adonai, Commander, Sovereign Ruler – continue to “look on” doing nothing (Psalms 35:17)? When will He take action, for which David has called Him in Psalms 35:1-3? While in these psalms a repetition of thoughts occurs each time as a form of poetry, this form of poetry is interrupted by the fact that this question stands alone, without repetition. This emphasizes the distress of the psalmist.

Devastating deeds are being done against His anointed king. He begs God to deliver his soul from them. “My only [life]” means “I have no more”. This is about David’s life, which was the only thing he had left. And even that was threatened by hungry, powerful, life-threatening lions.

David knows that God will stand up for him and deliver him and he intends not to be silent about that (Psalms 35:18). He will give Him thanks for it “in the great congregation”, and “among a mighty throng” he will praise Him. As in Psalms 22, the LORD’s deliverance extends to praise in the assembly (Psalms 22:22), yes, the great assembly (Psalms 22:25), the latter pointing to the fullness of Israel in the realm of peace.

But it is still not that far. The second section of the psalm ends with an intention to sing a song of praise (Psalms 35:18), but the third section (Psalms 35:19-28) begins with the present condition in which the enemy rejoices over David’s condition. Hence, David again turns to God, this time with two questions (Psalms 35:19). The first is that he asks God to see to it that those who are his enemies for false reasons will not be able to rejoice over him.

The second is that those who hate him “without cause” will not have an opportunity to inform one another of their plans to kill him through sneaky signals of winks. People who send signals by winking are making up falsehoods (Proverbs 16:30). They are not upright; they will not openly say what they mean (Proverbs 6:12-13). They share secrets with each other that cannot bear the light of day and are therefore signaled to each other in the dark language of secrecy.

He does know them. These are not people who speak peace (Psalms 35:20). They are not out for peace, but for the extermination of “those who are quiet in the land”. “They devise deceitful words against” them. The “quiet in the land” are those who make up the remnant, who do not impress or emphatically show themselves. They do not step into the foreground and do not assert themselves. They are modest in their behavior and are easy prey for the wicked people.

The wicked people “opened their mouth wide” against God’s anointed king (Psalms 35:21). They put on a big mouth against him and certainly do not hold back in doing so. It is the picture here of a wild animal, a lion, which opens its mouth and threateningly shows its teeth (cf. Psalms 35:17; 25b). Out of their mouth come the foulest accusations and curses. With great amusement they claim that they have seen what they accuse him of: “Aha, aha, our eyes have seen it!” Now they can sue and get him convicted. The expression “aha” (cf. Psalms 40:15) means that they are gloating over the psalmist’s misery (cf. Psalms 35:19a).

Psalms 69:30

Cry for Redemption

How long will the “Lord” – Adonai, Commander, Sovereign Ruler – continue to “look on” doing nothing (Psalms 35:17)? When will He take action, for which David has called Him in Psalms 35:1-3? While in these psalms a repetition of thoughts occurs each time as a form of poetry, this form of poetry is interrupted by the fact that this question stands alone, without repetition. This emphasizes the distress of the psalmist.

Devastating deeds are being done against His anointed king. He begs God to deliver his soul from them. “My only [life]” means “I have no more”. This is about David’s life, which was the only thing he had left. And even that was threatened by hungry, powerful, life-threatening lions.

David knows that God will stand up for him and deliver him and he intends not to be silent about that (Psalms 35:18). He will give Him thanks for it “in the great congregation”, and “among a mighty throng” he will praise Him. As in Psalms 22, the LORD’s deliverance extends to praise in the assembly (Psalms 22:22), yes, the great assembly (Psalms 22:25), the latter pointing to the fullness of Israel in the realm of peace.

But it is still not that far. The second section of the psalm ends with an intention to sing a song of praise (Psalms 35:18), but the third section (Psalms 35:19-28) begins with the present condition in which the enemy rejoices over David’s condition. Hence, David again turns to God, this time with two questions (Psalms 35:19). The first is that he asks God to see to it that those who are his enemies for false reasons will not be able to rejoice over him.

The second is that those who hate him “without cause” will not have an opportunity to inform one another of their plans to kill him through sneaky signals of winks. People who send signals by winking are making up falsehoods (Proverbs 16:30). They are not upright; they will not openly say what they mean (Proverbs 6:12-13). They share secrets with each other that cannot bear the light of day and are therefore signaled to each other in the dark language of secrecy.

He does know them. These are not people who speak peace (Psalms 35:20). They are not out for peace, but for the extermination of “those who are quiet in the land”. “They devise deceitful words against” them. The “quiet in the land” are those who make up the remnant, who do not impress or emphatically show themselves. They do not step into the foreground and do not assert themselves. They are modest in their behavior and are easy prey for the wicked people.

The wicked people “opened their mouth wide” against God’s anointed king (Psalms 35:21). They put on a big mouth against him and certainly do not hold back in doing so. It is the picture here of a wild animal, a lion, which opens its mouth and threateningly shows its teeth (cf. Psalms 35:17; 25b). Out of their mouth come the foulest accusations and curses. With great amusement they claim that they have seen what they accuse him of: “Aha, aha, our eyes have seen it!” Now they can sue and get him convicted. The expression “aha” (cf. Psalms 40:15) means that they are gloating over the psalmist’s misery (cf. Psalms 35:19a).

Psalms 69:31

Demand to Do Justice

The enemies say in Psalms 35:21 that they have seen “it”, but David says to the LORD, “You have seen it” (Psalms 35:22). And that’s what it’s all about. The LORD does not let Himself be heard, but David knows that He has seen it. He calls on Him to break His silence. He asks the “Lord”, Adonai, not to stay far from him, by which he means that the Lord will come close to him to actually help him (cf. Psalms 22:11).

David calls on God to awaken (literally, to rise up) and wake up (Psalms 35:23; cf. Psalms 44:23). He knows that God has seen everything. But because God does nothing, it seems to David that He is keeping Himself asleep. It is, according to David, high time for God to act to bring justice to His anointed king. He passionately appeals to God, whom he calls “my God and my Lord”, to take his court case. Then He can silence the accusers.

David’s concern is that God is doing him justice according to His, that is God’s, righteousness (Psalms 35:24). Only when God, Whom he emphatically addresses again, this time as “LORD my God”, does justice to him with His righteousness, will any accusation be definitively dismissed. The accusers will have been deprived of the reason to rejoice over him. He will be vindicated and redeemed by God.

They should not even get the inner satisfaction of his condemnation and not be able to say “in their hearts” that they have their way (Psalms 35:25). Nothing must come of their intention to swallow him up (cf. Lamentations 2:16). They must trickle off in shame and humiliated altogether, all those people who rejoice over his calamity (Psalms 35:26). God must clothe them with shame and dishonor (cf. Psalms 35:4), all those people who magnify themselves over him to get him out of the way.

Psalms 69:32

Demand to Do Justice

The enemies say in Psalms 35:21 that they have seen “it”, but David says to the LORD, “You have seen it” (Psalms 35:22). And that’s what it’s all about. The LORD does not let Himself be heard, but David knows that He has seen it. He calls on Him to break His silence. He asks the “Lord”, Adonai, not to stay far from him, by which he means that the Lord will come close to him to actually help him (cf. Psalms 22:11).

David calls on God to awaken (literally, to rise up) and wake up (Psalms 35:23; cf. Psalms 44:23). He knows that God has seen everything. But because God does nothing, it seems to David that He is keeping Himself asleep. It is, according to David, high time for God to act to bring justice to His anointed king. He passionately appeals to God, whom he calls “my God and my Lord”, to take his court case. Then He can silence the accusers.

David’s concern is that God is doing him justice according to His, that is God’s, righteousness (Psalms 35:24). Only when God, Whom he emphatically addresses again, this time as “LORD my God”, does justice to him with His righteousness, will any accusation be definitively dismissed. The accusers will have been deprived of the reason to rejoice over him. He will be vindicated and redeemed by God.

They should not even get the inner satisfaction of his condemnation and not be able to say “in their hearts” that they have their way (Psalms 35:25). Nothing must come of their intention to swallow him up (cf. Lamentations 2:16). They must trickle off in shame and humiliated altogether, all those people who rejoice over his calamity (Psalms 35:26). God must clothe them with shame and dishonor (cf. Psalms 35:4), all those people who magnify themselves over him to get him out of the way.

Psalms 69:33

Demand to Do Justice

The enemies say in Psalms 35:21 that they have seen “it”, but David says to the LORD, “You have seen it” (Psalms 35:22). And that’s what it’s all about. The LORD does not let Himself be heard, but David knows that He has seen it. He calls on Him to break His silence. He asks the “Lord”, Adonai, not to stay far from him, by which he means that the Lord will come close to him to actually help him (cf. Psalms 22:11).

David calls on God to awaken (literally, to rise up) and wake up (Psalms 35:23; cf. Psalms 44:23). He knows that God has seen everything. But because God does nothing, it seems to David that He is keeping Himself asleep. It is, according to David, high time for God to act to bring justice to His anointed king. He passionately appeals to God, whom he calls “my God and my Lord”, to take his court case. Then He can silence the accusers.

David’s concern is that God is doing him justice according to His, that is God’s, righteousness (Psalms 35:24). Only when God, Whom he emphatically addresses again, this time as “LORD my God”, does justice to him with His righteousness, will any accusation be definitively dismissed. The accusers will have been deprived of the reason to rejoice over him. He will be vindicated and redeemed by God.

They should not even get the inner satisfaction of his condemnation and not be able to say “in their hearts” that they have their way (Psalms 35:25). Nothing must come of their intention to swallow him up (cf. Lamentations 2:16). They must trickle off in shame and humiliated altogether, all those people who rejoice over his calamity (Psalms 35:26). God must clothe them with shame and dishonor (cf. Psalms 35:4), all those people who magnify themselves over him to get him out of the way.

Psalms 69:34

Demand to Do Justice

The enemies say in Psalms 35:21 that they have seen “it”, but David says to the LORD, “You have seen it” (Psalms 35:22). And that’s what it’s all about. The LORD does not let Himself be heard, but David knows that He has seen it. He calls on Him to break His silence. He asks the “Lord”, Adonai, not to stay far from him, by which he means that the Lord will come close to him to actually help him (cf. Psalms 22:11).

David calls on God to awaken (literally, to rise up) and wake up (Psalms 35:23; cf. Psalms 44:23). He knows that God has seen everything. But because God does nothing, it seems to David that He is keeping Himself asleep. It is, according to David, high time for God to act to bring justice to His anointed king. He passionately appeals to God, whom he calls “my God and my Lord”, to take his court case. Then He can silence the accusers.

David’s concern is that God is doing him justice according to His, that is God’s, righteousness (Psalms 35:24). Only when God, Whom he emphatically addresses again, this time as “LORD my God”, does justice to him with His righteousness, will any accusation be definitively dismissed. The accusers will have been deprived of the reason to rejoice over him. He will be vindicated and redeemed by God.

They should not even get the inner satisfaction of his condemnation and not be able to say “in their hearts” that they have their way (Psalms 35:25). Nothing must come of their intention to swallow him up (cf. Lamentations 2:16). They must trickle off in shame and humiliated altogether, all those people who rejoice over his calamity (Psalms 35:26). God must clothe them with shame and dishonor (cf. Psalms 35:4), all those people who magnify themselves over him to get him out of the way.

Psalms 69:35

Demand to Do Justice

The enemies say in Psalms 35:21 that they have seen “it”, but David says to the LORD, “You have seen it” (Psalms 35:22). And that’s what it’s all about. The LORD does not let Himself be heard, but David knows that He has seen it. He calls on Him to break His silence. He asks the “Lord”, Adonai, not to stay far from him, by which he means that the Lord will come close to him to actually help him (cf. Psalms 22:11).

David calls on God to awaken (literally, to rise up) and wake up (Psalms 35:23; cf. Psalms 44:23). He knows that God has seen everything. But because God does nothing, it seems to David that He is keeping Himself asleep. It is, according to David, high time for God to act to bring justice to His anointed king. He passionately appeals to God, whom he calls “my God and my Lord”, to take his court case. Then He can silence the accusers.

David’s concern is that God is doing him justice according to His, that is God’s, righteousness (Psalms 35:24). Only when God, Whom he emphatically addresses again, this time as “LORD my God”, does justice to him with His righteousness, will any accusation be definitively dismissed. The accusers will have been deprived of the reason to rejoice over him. He will be vindicated and redeemed by God.

They should not even get the inner satisfaction of his condemnation and not be able to say “in their hearts” that they have their way (Psalms 35:25). Nothing must come of their intention to swallow him up (cf. Lamentations 2:16). They must trickle off in shame and humiliated altogether, all those people who rejoice over his calamity (Psalms 35:26). God must clothe them with shame and dishonor (cf. Psalms 35:4), all those people who magnify themselves over him to get him out of the way.

Psalms 69:36

The LORD Be Magnified

David asked God to justify him to his accusers and put them to shame. He ends the psalm by asking God for those who find joy in his vindication (Psalms 35:27). There are those people. They are his faithful followers who favor his vindication and rejoice in it. They suffer with him the reproach that is done to him. For them David asks that God turns things around for the better so that they will shout for joy and rejoice.

When justice is done to God’s anointed king, which is ultimately the Messiah, God’s people will “say continually, “The LORD be magnified””. God will receive all the glory. God’s delight will be great “in the prosperity of His servant”. Again, this is all about the Lord Jesus. He is the true Servant of God, the Servant of the LORD.

The peace of God’s Servant, the Messiah, is the peace He has wrought through His work on the cross. Through this He enabled peace with God (Romans 5:1; John 14:27a). This is the peace that the sinner partakes of when he converts to God and accepts in faith the work of the Lord Jesus as also accomplished for him. The Lord Jesus then gives His own peace, which is the peace of God, to all who, like He has always done, walk their way in trust in God (John 14:27b; Philippians 4:7). Then there is a third form of peace. That is the peace that will soon reign everywhere on earth (Isaiah 9:6).

That peace, according to Psalms 35:24, is based on “Your righteousness”, that is God’s righteousness. Now that same righteousness is proclaimed and magnified by David (Psalms 35:28). God’s righteousness guarantees the eternal duration of peace. It is peace as the fruit of righteousness, that is, of God’s righteousness (James 3:18). God judges the enemies of His people and of David and of the true David in justice. After that, there will be peace on earth.

David’s enemies have used their tongues to say wicked things. David will use his tongue to “declare” God’s “righteousness”, God’s “praise all day long” or God’s “praise every day”, that is continuously. Throughout the time of the realm of peace, God will be praised for His righteousness all day long.

The expression ‘justice will prevail’ is then fulfilled in its full sense, for God’s justice, the true justice, has then been manifested. Its result, peace, will then be enjoyed everywhere. This will always be expressed in praise of God by all who enjoy this peace.