Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 399] Evagrius Ponticus on Psalms 35:1

He who conquers in war reduces the enemies to slavery: Christ has overcome the world. Hence, … all become his servants.

Source: NOTES ON THE PSALMS 34[35].2

[AD 430] Augustine of Hippo on Psalms 35:1-2

"Judge Thou, O Lord" (says he), "them that hurt me, and fight Thou against them that fight against me" [Psalm 35:1]. "If God be for us, who can be against us?" [Romans 8:31] And whereby does God this for us? "Take hold" (says he) "of arms and shield, and rise up to my help" [Psalm 35:2]. A great spectacle is it, to see God armed for you. And what is His Shield, what are His Arms? "Lord," in another place says the man who here also speaks, "as with the shield of Your good-will have You compassed us." But His Arms, wherewith He may not only us defend, but also strike His enemies, if we have well profited, shall we ourselves be. For as we from Him have this, that we be armed, so is He armed from us. But He is armed from those whom He has made, we are armed with those things which we have received from Him who made us. These our arms the Apostle in a certain place calls, "The shield of Faith, the helmet of Salvation, and the sword of the Spirit, which is the Word of God." [Ephesians 6:16-17] He has armed us with such arms as you have heard, arms admirable, and unconquered, insuperable and shining; spiritual truly and invisible, because we have to fight also against invisible enemies. If you see your enemy, let your arms be seen. We are armed with faith in those things which we see not, and we overthrow enemies whom we see not....

Source: Exposition on Psalm 35

[AD 585] Cassiodorus on Psalms 35:1

This statement, as has been noted, refers to the devil and his followers.… For when he gives the command, “pray for your enemies,” this statement does not apply to people. Thus, he asks that they be condemned whom he knows by virtue of his foreknowledge would not come to the remedies of repentance. For in what follows, when he turns his attention to people, he desires that they be converted, not that they perish.

Source: EXPLANATION OF THE PSALMS 35:1

[AD 585] Cassiodorus on Psalms 35:2

Armor and shield are the very will of the Lord by which he protects someone in danger and fights back against his enemy.

Source: EXPLANATION OF THE PSALMS 35:2

[AD 9999] Pseudo-Athanasius on Psalms 35:2

He indicates through the arms and shield and sword the chastising powers sent by God to help those who fear him.

Source: EXPOSITION ON PSALM 35

[AD 430] Augustine of Hippo on Psalms 35:3

"Pour forth the weapon, and stop the way against them that persecute me" [Psalm 35:3]. Who are they that persecute you? Haply your neighbour, or he whom you have offended, or to whom you have done wrong, or who would take away what is yours, or against whom you preach the truth, or whose sin you rebuke, or whom living ill by your well living you offend. There are indeed even these enemies to us, and they persecute us: but other enemies we are taught to know, those against whom we fight invisibly, of whom the Apostle warns us, saying, "We wrestle not against flesh and blood," [Ephesians 6:12] that is, against men; not against those whom you see, but against those whom you see not; "against principalities, against powers, against the rulers of the world, of this darkness."..."The whole world lies in wickedness;" therefore the Apostle explained of what world they were rulers, he said, "of this darkness." The rulers of this world, I say, are the rulers of this darkness....

Source: Exposition on Psalm 35

[AD 430] Augustine of Hippo on Psalms 35:4

And what follows? "Let them be confounded and put to shame, that seek after my soul" [Psalm 35:4]: for to this end they seek after it, to destroy it. For I would that they would seek it for good! For in another Psalm he blames this in men, that there was none who would seek after his soul: "Refuge failed me: there was none that would seek after my soul." Who is this that says, "There was none that would seek after my soul"? Is it haply He, of whom so long before it was predicted, "They pierced My Hands and My Feet, they numbered all My Bones, they stared and looked upon Me, they have parted My Garments among them, and cast lots for My Vesture"? Now all these things were done before their eyes, and there was none who would seek after His Soul....

Source: Exposition on Psalm 35

[AD 430] Augustine of Hippo on Psalms 35:5-6

What of others? For all are not so conquered as to be converted and believe: many continue in obstinacy, many preserve in heart the spirit of going before, and if they exert it not, yet they labour with it, and finding opportunity bring it forth. Of such, what follows? "Let them be as dust before the wind" [Psalm 35:5]. "Not so are the ungodly, not so; but as the dust which the wind drives away from the face of the earth." The wind is temptation; the dust are the ungodly. When temptation comes, the dust is raised, it neither stands nor resists. "Let them be as dust before the wind, and let the Angel of the Lord trouble them." "Let their way be darkness and slipping" [Psalm 35:6]. A horrible way! Darkness alone who fears not? A slippery way alone who avoids not? In a dark and slippery way how shall you go? Where set foot? These two ills are the great punishments of men: darkness, ignorance; a slippery way, luxury. "And let the Angel of the Lord persecute them;" that they be not able to stand. For any one in a dark and slippery way, when he sees that if he move his foot he will fall, and there is no light before his feet, haply resolves to wait until light come; but here is the Angel of the Lord persecuting them. These things he predicted would come upon them, not as though he wished them to happen. Although the Prophet in the Spirit of God so speaks these things, even as God does the same, with sure judgment, with a judgment good, righteous, holy, tranquil; not moved with wrath, not with bitter jealousy, not with desire of wreaking enmities, but of punishing wickedness with righteousness; nevertheless, it is a prophecy.

Source: Exposition on Psalm 35

[AD 585] Cassiodorus on Psalms 35:5

Dust is indeed an earthy yet very dry and thin substance, which cannot remain in its place when the wind blows, but is lifted into the flowing breezes. So also the desires of sinners, when they have been admonished by the inspiration of the truth, are lifted by the Lord’s help from their earthly vices and brought to the heavenly virtues. So here the desire is expressed for evil people to come to heavenly life through a blessed improvement.… This angel afflicts the converted in order that they may be brought into that blessed homeland by the gift of humility. Such affliction is a kindness, since the desire is expressed that it may present itself as a great gift.

Source: EXPLANATION OF THE PSALMS 35:5

[AD 458] Theodoret of Cyrus on Psalms 35:6

Put them to flight, entrusting the pursuit to the unseen angels. This is the way we also find the Assyrians exterminated by an angel and the way the exterminator destroyed the firstborn of the Egyptians.

Source: COMMENTARY ON THE PSALMS 35:3

[AD 430] Augustine of Hippo on Psalms 35:7

But wherefore these so great evils? By what desert? Hear by what desert. "For without cause have they hid for me the corruption of their trap" [Psalm 35:7]. For Him that is our Head, observe, the Jews did this: they hid the corruption of their trap. For whom hid they their trap? For Him who saw the hearts of those that hid. But yet was He among them like one ignorant, as though He were deceived, whereas they were in that deceived, that they thought Him to be deceived. For therefore was He as though deceived, living among them, because we among such as they were so to live, as to be without doubt deceived. He saw His betrayer, and chose him the more to a necessary work. By his evil He wrought a great good: and yet among the twelve was he chosen, lest even the small number of twelve should be without one evil. This was an example of patience to us, because it was necessary that we should live among the evil: it was necessary that we should endure the evil, either knowing them or knowing them not: an example of patience He gave you lest you should fail, when you have begun to live among the evil. And because that School of Christ in the twelve failed not, how much more ought we to be firm, when in the great Church is fulfilled what was predicted of the mixture of the evil....

Source: Exposition on Psalm 35

[AD 399] Evagrius Ponticus on Psalms 35:8

I think this speaks about the cross on which the devil falls unknowingly. For if he had known never would he have affixed the Lord of glory to the cross.

Source: NOTES ON THE PSALMS 34[35].8

[AD 430] Augustine of Hippo on Psalms 35:8

But yet what is to be done? "Without a cause have they hid for me the corruption of their trap." What means, "Without a cause"? I have done them no evil, I have hurt them not at all. "Vainly have they reviled my soul." What is, "Vainly"? Speaking falsely, proving nothing. "Let a trap come upon them which they know not of" [Psalm 35:8]. A magnificent retribution, nothing more just! They have hidden a trap that I might know not: let a trap come upon them which they know not of. For I know of their trap. But what trap is coming upon them? That which they know not of. Let us hear, lest haply he speak of that. "Let a trap come upon them, which they know not of." Perhaps that is one which they hid for him, that another which shall come upon themselves. Not so: but what? "The wicked shall be holden with the cords of his own sins." [Proverbs 5:22] Thereby are they deceived, whereby they would deceive. Thence shall come mischief to them, whence they endeavoured mischief. For it follows, "And let the net which they have hidden catch themselves, and let them fall into their own trap." As if any one should prepare a cup of poison for another, and forgetting should drink it up himself: or as if one should dig a pit, that his enemy might fall thereinto in the darkness and himself forgetting what he had dug, should first walk that way, and fall into it....

Source: Exposition on Psalm 35

[AD 430] Augustine of Hippo on Psalms 35:9

This then for the wicked that would hurt me: what for me? "But my soul shall rejoice in the Lord" [Psalm 35:9]; as in Him from whom it has heard, "I am your salvation;" as not seeking other riches from without; as not seeking to abound in pleasures and good things of earth; but loving freely the true Spouse, not from Him wishing to receive anything that may delight, but Him alone proposing to itself, by whom it may be delighted. For what better than God will be given unto me? God loves me: God loves you. See He has proposed to you, Ask what you will. [Matthew 7:7] If the emperor should say to you, Ask what you will, what commands, what dignities, would you burst forth with! What great things would you propose to yourself, both to receive and to bestow! When God says unto you, Ask what you will, what will you ask? Empty your mind, exert your avarice, stretch forward as far as possible, and enlarge your desire: it is not any one, but Almighty God that said, Ask what you will. If of possessions you are a lover, you will desire the whole earth, that all who are born may be your husbandmen, or your slaves. And what when you have possessed the whole earth? You will ask the sea, in which yet you can not live. In this greediness the fishes will have the better of you. But perhaps you will possess the islands. Pass over these also; ask the air although you can not fly; stretch your desire even unto the heavens, call your own the sun, the moon, and the stars, because He who made all said, Ask what you will: yet nothing will you find more precious, nothing will you find better, than Himself who made all things. Him seek, who made all things, and in Him and from Him shall you have all things which He made. All things are precious, because all are beautiful; but what more beautiful than He? Strong are they; but what stronger than He? And nothing would He give you rather than Himself. If anything better you have found, ask it. If you ask anything else, you will do wrong to Him, and harm to yourself, by preferring to Him that which He made, when He would give to you Himself who made....

"But my soul shall be joyful in the Lord; it shall rejoice in His salvation." The salvation of God is Christ: "For my eyes have seen Your salvation." [Luke 2:30]

Source: Exposition on Psalm 35

[AD 428] Theodore of Mopsuestia on Psalms 35:10

I shall say no one is like you, he means, and shall confess you to be more powerful than everyone, even those considered strong and powerful; you are capable of rescuing the poor and insignificant and delivering them from their scheming against the odds.… You see, both the insignificance by comparison with him of the one who suffers and is rescued and also the might of the schemers brought out his greatness: the more effective the release from the schemers was shown to be, the more powerful did the one who effected it appear.

Source: COMMENTARY ON PSALMS 35:10B, c

[AD 430] Augustine of Hippo on Psalms 35:10

"All my bones shall say, Lord, who is like You" [Psalm 35:10]. Who can speak anything worthily of these words? I think them only to be pronounced, not to be expounded. Why do you seek this or that? What is like your Lord? Him have you before you. "The unrighteous have declared unto me delights, but not after Your law, O Lord!" Persecutors have been who have said, Worship Saturn, worship Mercury. I worship not idols (says he): "Lord, who is like You? They have eyes, and see not; ears have they, but they hear not." "Lord, who is like You," who hast made the eye to see, the ear to hear? But I (says he) worship not idols, for them a workman made. Worship a tree or mountain; did a workman make them also? Here too, Lord, who is like You? Earthly things are shown unto me; You are Creator of the earth. And from these haply they turn to the higher creation, and say to me, Worship the Moon, worship this Sun, who with his light, as a great lamp in the Heavens, makes the day. Here also I plainly say, "Lord, who is like You?" The Moon and the Stars You have made, the Sun to rule the day have You kindled, the Heavens have You framed together. There are many invisible things better. But haply here also it is said to me, Worship Angels, adore Angels. And here also will I say, "Lord, who is like You?" Even the Angels You have created. The Angels are nothing, but by seeing You. It is better with them to possess You, than by worshipping them to fall from You.

Source: Exposition on Psalm 35

[AD 585] Cassiodorus on Psalms 35:10

Bones must be understood as strength of spirit and steadfastness of mind. Such things are rightly compared with bones, for just as the body contains bones, so also these qualities strengthen holy desires. So only the bones, which mean firmness, could communicate this mystery, not flesh, which stands for slackness, for only strength of mind can speak such a song of praise.

Source: EXPLANATION OF THE PSALMS 35:10

[AD 430] Augustine of Hippo on Psalms 35:11-12

Let then our Head say, "False witnesses did rise up, they laid to My charge things that I knew not" [Psalm 35:11]. But let us say to our Head, Lord, what knew Thou not? Did Thou indeed know not anything? Did You not know the hearts of them that charged You? Did You not foresee their deceits? Did You not give Yourself into their hands knowingly? Had You not come that You might suffer by them? What then knew Thou not? He knew not sin, and thereby He knew not sin, not by not judging, but by not committing. There are phrases of this kind also in daily use, as when you say of any one, He knows not to stand, that is, he does not stand; and, He knows not to do good, because he does not good; and, He knows not to do ill, because he does not ill....What knew not Christ so much, as to blaspheme? Thereof was He called in question by His persecutors, and because He spoke truth, He was judged to have spoken blasphemy. [Matthew 26:65] But by whom? By them of whom it follows, "They rewarded Me evil for good, and barrenness to My Soul" [Psalm 35:12]. I gave unto them fruitfulness, they rewarded Me barrenness; I gave life, they death; I honour, they dishonour; I medicine, they wounds; and in all these which they rewarded Me, was truly barrenness. This barrenness in the tree He cursed, when seeking fruit He found none. [Matthew 21:19] Leaves there were, and fruit there was not: words there were, and deeds there were not. See of words abundance, and of deeds barrenness. "Thou that preachest a man should not steal, stealest: thou that sayest a man should not commit adultery, committest adultery." [Romans 2:21-22] Such were they who charged Christ with things that He knew not.

Source: Exposition on Psalm 35

[AD 458] Theodoret of Cyrus on Psalms 35:11

When Saul under the influence of envy, remember, suspected him of plotting a coup and for that reason maintained a state of war, the slanderers (whom he calls false “witnesses”) took occasion not to desist from spreading calumny against him. Some of these were Doeg, the Ziphites, and many others in addition to them.

Source: COMMENTARY ON THE PSALMS 35:6

[AD 9999] Pseudo-Athanasius on Psalms 35:11

The person of Christ is introduced here, denounced and falsely accused at the tribunal of the chief priests when there rose up evil witnesses against him, and they repaid evil things for good and bereavement for his soul. They were called sons of God but acted wickedly against him.

Source: EXPOSITION ON PSALM 35

[AD 399] Evagrius Ponticus on Psalms 35:12

Fruitless is the soul that births nothing good and does good for no one.

Source: NOTES ON THE PSALMS 34[35].12

[AD 390] Diodorus of Tarsus on Psalms 35:13

Even if my prayer proved unacceptable to God and was sent back to me on account of the unworthiness of what I prayed for, I nevertheless did everything on my part with the purpose of obeying God.

Source: COMMENTARY ON PSALM 35

[AD 430] Augustine of Hippo on Psalms 35:13

"But I, when they troubled me, clothed myself with sackcloth, and humbled my soul with fasting, and my prayer shall return into my own bosom" [Psalm 35:13]...Brethren, if for some little space with pious curiosity we lift the veil, and search with the intent eye of the heart the inner part of this Scripture, we find that even this the Lord did. Sackcloth, haply He calls His mortal flesh. Wherefore Sackcloth? For the likeness of sinful flesh. For the Apostle says, "God sent His Son in the likeness of sinful flesh, that through sin He might condemn sin in the flesh:" [Romans 8:3] that is, He clothed His Own Son with sackcloth, that through sackcloth He might condemn the goats. Not that there was sin, I say not in the Word of God, but not even in that Holy Soul and Mind of a Man, which the Word and Wisdom of God had so joined to Himself as to be One Person. Nay, nor even in His very Body was any sin, but the likeness of sinful flesh there was in the Lord; because death is not but by sin, [Romans 5:12] and surely that Body was mortal. For had It not been mortal, It had not died; had It not died, It had not risen again; had It not risen again, It had not showed us an example of eternal life. So then death, which is caused by sin, is called sin; as we say the Greek tongue, the Latin tongue, meaning not the very member of flesh, but that which is done by the member of flesh. For the tongue in our members is one among others, as the eyes, nose, ears, and the rest: but the Greek tongue is Greek words, not that the tongue is words, but that words are by the tongue....So then the sin of the Lord is that which was caused by sin; because He assumed flesh, of the same lump which had deserved death by sin. For to speak more briefly, Mary who was of Adam died for sin, Adam died for sin, and the Flesh of the Lord which was of Mary died to put away sin. With this sackcloth the Lord clothed Himself, and therefore was He not known, because He lay hid under sackcloth. "When they," says He, "troubled Me, I clothed Myself with sackcloth:" that is, they raged, I lay hid. For had He not willed to lie hidden neither could He have died, since in one moment of time one drop only of His Power, if indeed it is to be called a drop, He put forth, when they wished to seize Him, and at His one question, "Whom do you seek?" they all went back and fell to the ground. [John 18:4, 6] Such power could He not have humbled in passion, if He had not lain hid under sackcloth.

Source: Exposition on Psalm 35

[AD 430] Augustine of Hippo on Psalms 35:14

"As a Neighbour, as our Brother, so I pleased Him: as one mourning and sorrowful, so I humbled myself" [Psalm 35:14]. Now looks He back to His Own Body: let us now look to this. When we rejoice in prayer, when our mind is calmed, not by the world's prosperity, but by the light of Truth: (who perceives this light, knows what I say, and he sees and acknowledges what is said, "As a Neighbour, as our Brother, so I pleased Him"): even then our soul pleases God, not placed afar off, for, "In Him," says one, "we live and move and have our being," [Acts 17:28] but as a Brother, as a Neighbour, as a Friend. But if it be not such that it can so rejoice, so shine, so approach, so cleave unto Him, and sees itself far off thence, then let it do what follows, "As one mourning and sorrowful, so I humbled Myself. As our Brother, so I pleased Him," said He, drawing near; "As one mourning and sorrowful, so I humbled Myself," said He, removed and set afar off....Did not Peter draw near, when he said, "You are the Christ, the Son of the Living God"? And yet the same man became afar off by saying, "Be it far from You, Lord; this shall not be unto You." Lastly, what said He, his Neighbour, as it were, to him drawing near? "Blessed are you, Simon, Barjona." To him afar off, as it were, and unlike, what said He? "Get behind Me, Satan." [Matthew 16:16-23] To him drawing near, "Flesh and blood," says He, "has not revealed it unto you, but My Father, which is in Heaven." His Light is shed over you, in His Light you shine. But when having become afar off, he spoke against the Lord's Passion, which should be for our Salvation, "Thou savourest not," said He, "the things that be of God, but those that be of men." One rightly placing together both of these says in a certain Psalm, "I said in my ecstasy, I am cast off from before Your Eyes." In my ecstasy, would he not have said, had he not drawn near; for ecstasy is the transporting of the mind. He poured over himself his own soul, and drew near unto God; and through some cloud and weight of the flesh being again cast down to earth, and recollecting where he had been, and seeing where he was, he said, "I am cast off from before Your Eyes." This then, "As a Neighbour, as our Brother, so I pleased Him," may He grant to be done in us; but when that is not, let even this be done, "As one mourning and sorrowful, so I humbled myself."

Source: Exposition on Psalm 35

[AD 430] Augustine of Hippo on Psalms 35:15

"And against Me they rejoiced, and gathered themselves together" [Psalm 35:15], against Me only: they rejoicing, I sorrowful. But we heard just now in the Gospel, "Blessed are they that mourn." [Matthew 5:5] If they are blessed that mourn, miserable are they that laugh. "Against Me they rejoiced, and gathered themselves together: scourges were gathered together against Me, and they knew not." Because they laid to My charge things that I knew not, they also knew not Whom they charged.

Source: Exposition on Psalm 35

[AD 430] Augustine of Hippo on Psalms 35:16

"They tempted Me, and mocked Me with mocking" [Psalm 35:16]. That is, they derided Me, they insulted Me; this of the Head, this of the Body. Consider, Brethren, the glory of the Church which now is; remember its past dishonours, remember how once were Christians everywhere put to flight, and wherever found, mocked, beaten, slain, exposed to beasts, burned, men rejoicing against them. As it was to the Head, so it is also to the Body. For as it was to the Lord on the Cross, so has it been to His Body in all that persecution which was made but now: nor even now cease the persecutions of the same. Wherever men find a Christian, they are wont to insult, to persecute, to deride him, to call him dull, senseless, of no spirit, of no knowledge. Do they what they will, Christ is in Heaven: do they what they will, He has honoured His punishment, already has He fixed His Cross in the foreheads of all; the ungodly is permitted to insult, to rage he is not permitted; but yet from that which the tongue utters, is understood what he bears in his heart: "They gnashed upon Me with their teeth."

Source: Exposition on Psalm 35

[AD 450] Hesychius of Jerusalem on Psalms 35:16

Certain ones say the power of the teeth is the evil of speech. He wanted his Father to be a witness against those who blasphemed him.

Source: LARGE COMMENTARY ON PSALMS 35:16

[AD 585] Cassiodorus on Psalms 35:16

This is what happens to savages when they are conquered by reason. When words fail them because of the truth, then they gnash their teeth and so communicate their desires by a silent threat. All of this is in the interest of a great act of building up the human race, so that its members may not count it a burden to suffer what they recognize that their own Head has endured.

Source: EXPLANATION OF THE PSALMS 35:16

[AD 430] Augustine of Hippo on Psalms 35:17

"Lord, when will You look on? Rescue My Soul from their deceits, My Darling from the lions" [Psalm 35:17]. For to us the time is slow; and in our person is this said, "When will You look on?" that is, when shall we see vengeance upon those who insult us? When shall the Judge, overcome by weariness, hear the widow? [Luke 18:3] But our Judge, not from weariness, but from love, delays our salvation; from reason, not from need; not that He could not even now succour us, but that the number of us all may be filled up even to the end. And yet out of our desire, what do we say? "Lord, when will You look on? Rescue My Soul from their deceits, My Darling from the lions:" that is, My Church from raging powers.

Source: Exposition on Psalm 35

[AD 458] Theodoret of Cyrus on Psalms 35:17

Now, he says this not by way of accusation but out of a longing for help. When will you appear, he is saying, and assist the wronged?… Render my soul proof against their machinations.

Source: COMMENTARY ON THE PSALMS 35:9

[AD 460] Arnobius the Younger on Psalms 35:17

So you will apply this to the suffering of the Lord so that then you may draw out the logic of the explanation having begun, because the passion of the Lord happens so that we may be built up. The more you cling to God, the more the demons beset you with floggings. They tempt you, mock you and gnash their teeth. You call out: Lord, look down and restore my spirit from their evil deeds, my very self from the lions. Our spirit is one in number and disposition. When, therefore, you restore it in good will and you free me from their evil deeds, then I will confess you in the great assembly and the great throng of people, not by summoning solemn processions or by playing roles, but by guarding your respect amongst serious people; in this there will be constant attention by me, and I will praise you before those same people. Therefore, let them not triumph, the evil ones who turn against me, who hate me and wink with indulgent eyes. As I have said, apply these things to the suffering of the Lord so that you do not thoroughly overlook the message of your edification.

Source: COMMENTARY ON THE PSALMS 35

[AD 430] Augustine of Hippo on Psalms 35:18

Lastly, would you know what is that Darling? Read the words following: "I will confess unto You, O Lord, in the great Congregation; in a weighty people will I praise You" [Psalm 35:18]. Truly says He, "I will confess unto You:" for confession is made in all the multitude, but not in all is God praised: the whole multitude hears our confession, but not in all the multitude is the praise of God. For in all the whole multitude, that is, in the Church which is spread abroad in the whole world, is chaff, and wheat: the chaff flies, the wheat remains; therefore, "in a weighty people will I praise You." In a weighty people, which the wind of temptation carries not away, in such is God praised. For in the chaff He is ever blasphemed....

Source: Exposition on Psalm 35

[AD 430] Augustine of Hippo on Psalms 35:19-21

"Let not them that are Mine enemies wrongfully rejoice over Me:" for they rejoice over Me because of My chaff. "Who hate Me without a cause;" that is, whom I never hurt; "winking with their eyes" [Psalm 35:19]: that is, pretending hypocrites, "For they spoke indeed peace to Me" [Psalm 35:20]. What is, "winking with their eyes"? Declaring by their looks, what they carry not in their heart. And who are these "winking with their eyes"? "For they spoke indeed peace to Me; and with wrath devised craftily." "Yea they opened their mouth wide against Me" [Psalm 35:21]. First winking with their eyes, those lions sought to ravish and devour; first fawning they spoke peace, and then with wrath devised craftily. What peace spoke they? "Master, we know that Thou acceptest not man's person, and teachest the way of God in truth. Is it lawful to give tribute unto Cæsar, or not?" They spoke indeed peace unto Me. What then? Did You not know them, and they deceived You, winking with their eyes? Truly He knew them; therefore said He, "Why do you tempt Me, you hypocrites?" [Matthew 22:16-18] Afterward, "they opened their mouth wide against Me," crying, "Crucify Him, Crucify Him! [Luke 23:21] and said, Aha, Aha, our eyes have seen it." This, when they insulted Him, "Aha, Aha, Prophesy unto us, Thou Christ." [Matthew 26:68] As their peace was pretended when they tempted Him concerning the money, so now insulting was their praise. "They said, Aha, Aha, our eyes have seen it" [Psalm 35:21]: that is, Your deeds, Your miracles. This Man is the Christ. "If He be the Christ, let Him come down from the Cross, and we will believe Him. He saved others, Himself He cannot save." "Our eyes have seen it." This is all whereof He boasted Himself, when "He called Himself the Son of God." [John 19:7] But the Lord was hanging patient upon the Cross: His power had He not lost, but He showed His patience. For what great thing was it for Him to come down from the Cross, who could afterward rise again from the sepulchre? But He seems to have yielded to His insulters; and this, beloved, that having risen again He should show Himself to His own, and not to them, and this is a great mystery; for His resurrection signified the New Life, but the New Life is known to His friends, not to His enemies.

Source: Exposition on Psalm 35

[AD 428] Theodore of Mopsuestia on Psalms 35:20

They make a pretense by uttering words under the guise of peace, but in reality their words are completely full of anger and evil. All the words, in fact, were not of peace, though they seemed to give that impression; rather, they were spoken with complete viciousness under pretense, for they continued hatching plots and schemes against me, planning such things and turning them over in their soul.

Source: COMMENTARY ON PSALMS 35:20

[AD 460] Arnobius the Younger on Psalms 35:20

Daily the demons speak peacefully to us. This peace is the fruit of lust, but through anger they devise deceits, just like sweet food on a hook in our sight—it is deadly to eat. They open wide their mouths against me, and lovers of this age daily commit unspeakable crimes, and nothing is thoroughly denounced by anyone.

Source: COMMENTARY ON THE PSALMS 35

[AD 430] Augustine of Hippo on Psalms 35:22

"This You have seen, O Lord; keep not silence" [Psalm 35:22]. What is, "keep not silence"? Judge Thou. For of judgment is it said in a certain place, "I have kept silence; shall I keep silence for ever?" And of the delaying of judgment it is said to the sinner, "These things have you done, and I kept silence;" "You thought that I was altogether such an one as yourself." How keeps He silence, who speaks by the Prophets, who speaks with His own mouth in the Gospel, who speaks by the Evangelists, who speaks by us, when we speak the truth? What then? He keeps silence from judgment, not from precept, not from doctrine. But this His judgment the Prophet in a manner invokes, and predicts: "You have seen, O Lord: keep not silence;" that is, You will not keep silence, needs must that You will judge. "O Lord, be not far from Me." Until Your judgment come, be not far from Me, as You have promised, "Lo, I am with you always, even unto the end of the world."

Source: Exposition on Psalm 35

[AD 585] Cassiodorus on Psalms 35:22

What a wonderful patience there was in him who was the greatest Majesty! Was he unable to descend alive from … the cross to put his enemies to shame, if after dying he rose from the tomb on the third day? But it was not suitable for the divine power to be moved by the words of those hurling insults, so that consequently they might blush even more when all the predictions were confirmed.

Source: EXPLANATION OF THE PSALMS 35:21

[AD 390] Diodorus of Tarsus on Psalms 35:23

Since by his long-suffering he gives the impression of sleeping, as it were, he urges him to arise and deliver a verdict in his favor.

Source: COMMENTARY ON PSALM 35

[AD 430] Augustine of Hippo on Psalms 35:23

"Arise, Lord, and attend to My judgment" [Psalm 35:23]. To what judgment? That You are in tribulation; that You are tormented with labours and pains? Do not even many wicked men suffer the same? To what judgment? Therefore are You righteous, because Thou sufferest these things? No: but what? "To My judgment." What follows? "Attend to My judgment; even to My cause, My God, and My Lord." Not to My punishment, but to My cause: not to that which the robber has in common with Me, but to that whereof is said, "Blessed are they which are persecuted for righteousness' sake." [Matthew 5:10] For this cause is distinguished. For punishment is equal to good and bad. Therefore Martyrs, not the punishment, but the cause makes, for if punishment made Martyrs, all the mines would be full of Martyrs, every chain would drag Martyrs, all that are executed with the sword would be crowned. Therefore let the cause be distinguished; let none say, because I suffer, I am righteous. Because He who first suffered, suffered for righteousness' sake, therefore He added a great exception, "Blessed are they which are persecuted for righteousness' sake." For many having a good cause do persecution, and many having a bad cause suffer persecution. For if persecution could not be done rightly, it had not been said in a certain Psalm, "Whoso privily slanders his neighbour, him did I persecute.". ..Let none then say, I suffer persecution: let him not sift the punishment, but prove the cause: lest if he prove not the cause, he be numbered with the ungodly. Therefore how watchfully, how excellently has This Man recommended Himself, "O Lord, attend to My judgment," not to My punishments; "even to My cause, My God, and My Lord."

Source: Exposition on Psalm 35

[AD 585] Cassiodorus on Psalms 35:23

According to our human custom, one often says “arise” to one who is always awake and always attentive. Since he constantly reviews all things, he is regarded as having paid attention when he punishes.

Source: EXPLANATION OF THE PSALMS 35:23

[AD 430] Augustine of Hippo on Psalms 35:24

"Judge me, O Lord, according to My righteousness" [Psalm 35:24]; that is, attend to My cause. Not according to My punishment, but "according to My righteousness, O Lord, My God," that is, according to this judge Thou Me. "And let them not rejoice over Me;" that is, Mine enemies.

Source: Exposition on Psalm 35

[AD 585] Cassiodorus on Psalms 35:24

Although he had the best case, since he had committed no sins, he still asks that he be judged in mercy to show us, who would not be able to carry out this activity as those without sin, an example of prayer.

Source: EXPLANATION OF THE PSALMS 35:24

[AD 430] Augustine of Hippo on Psalms 35:25-26

"Let them not say in their heart, Aha, aha, so would we have it" [Psalm 35:25]; that is, We have done what we could, we have slain him, we have taken him away. "Let them not say:" show them that they have done nothing. "Let them not say, We have swallowed him up." Whence say those Martyrs, "If the Lord had not been on our side, then they had swallowed us up quick." What is, "had swallowed us up"? Had passed into their own body. For that you swallow up, which you pass into your own body. The world would swallow you up; swallow thou the world, pass it into your own body: kill and eat. As it was said to Peter, "Kill and eat;" [Acts 10:13] do thou kill in them what they are, make them what you are. But if they on the other hand persuade you to ungodliness, you are swallowed up by them. Not when they persecute you are you swallowed up by them, but when they persuade you to be what they are. "Let them not say, We have swallowed him up." Do thou swallow up the body of Pagans. Why the body of Pagans? It would swallow you up. Do thou to it, what it would to you. Therefore perhaps that calf, being ground to powder, was cast into the water and given to the children of Israel to drink, [Exodus 32:20] that so the body of ungodliness might be swallowed up by Israel. "Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour" [Psalm 35:26]; so that we may swallow up them ashamed and brought to confusion. "Who speak evil against me:" let them be ashamed, let them be brought to confusion.

Source: Exposition on Psalm 35

[AD 399] Evagrius Ponticus on Psalms 35:26

Those who are baptized into Christ put on Christ; this is justice and wisdom. Those who are baptized into Satan are clothed in confusion and shame.

Source: NOTES ON THE PSALMS 34[35].26

[AD 458] Theodoret of Cyrus on Psalms 35:26

Shame is fitting for those who mock their neighbor; thus the inspired author calls it down on their arrogance and boasting.

Source: COMMENTARY ON THE PSALMS 35:12

[AD 585] Cassiodorus on Psalms 35:26

One who blushes over his own acts is condemned by his own evaluation; one who is confined by the chain of embarrassment serves as his own tormentor.

Source: EXPLANATION OF THE PSALMS 35:26

[AD 430] Augustine of Hippo on Psalms 35:27-28

What do you say now, the Head with the Members? "Let them shout for joy and be glad that favour My righteous cause:" who cleave to My Body. Yea, let them say "continually, Let the Lord be magnified, which has pleasure in the prosperity of His servant" [Psalm 35:27]. "And my tongue shall speak of Your righteousness, and of Your praise all the day long" [Psalm 35:28]. And whose tongue endures to speak the praise of God all the day long? See now I have made a discourse something longer; you are wearied. Who endures to praise God all the day long? I will suggest a remedy, whereby you may praise God all the day long if you will. Whatever you do, do well, and you have praised God. When you sing an hymn, you praise God, but what does your tongue, unless your heart also praise Him? Have you ceased from singing hymns, and departed, that you may refresh yourself? Be not drunken, and you have praised God. Do you go away to sleep? Rise not to do evil, and you have praised God. Do you transact business? Do no wrong, and you have praised God. Do you till your field? Raise not strife, and you have praised God. In the innocency of your works prepare yourself to praise God all the day long.

Source: Exposition on Psalm 35

[AD 585] Cassiodorus on Psalms 35:27

Persecutors are accustomed to say “well done, well done, for our soul,” because theirs is a joy for this life and a pleasure that does not last. But the blessed say “May the Lord always be exalted,” which is eternal and enduring.

Source: EXPLANATION OF THE PSALMS 35:27

[AD 458] Theodoret of Cyrus on Psalms 35:28

While the psalm had this ending, therefore, I beseech those reading it not to incur even the slightest harm from the prayer of the righteous person or make it the occasion for curses against one’s enemies. Instead, realize that the inspired author was adopting the way of life sanctioned by the Law, not by the Gospels. Now, the Law speaks plainly of loving the neighbor and hating the enemy. By contrast, Christ the Lord, to show virtue in its perfection, said, “It was said to those of old, you shall love your neighbor and hate your enemy, but I say to you. Love your enemies and bless those who persecute you.” The divine apostle also said something in harmony with this, “Bless and do not curse.” Looking at this difference, therefore, realize what is in keeping with the Law and what with grace. In particular, it was not to deliver a curse that David said this; rather, in inspired fashion he foretold what would clearly come to be. Now, for proof that in keeping with the gospel requirements even he did not take vengeance on those who wronged him, listen to him saying, “If I repaid in like fashion those rendering me evil, let me then end up empty-handed before my foes. Let my foe then hunt my soul down, apprehend it, trample my life in the ground and bury my glory in the dust.” And he did not say this without doing it: he put his words into practice, and the actions are clearer than the words. Twice when he had his enemy in his hands, remember, he not only did not do away with him; … when he fell in battle, he wept bitterly over him, and the one who brought word of his death he dispatched for exulting and boasting of the execution. Now, I was obliged to recount these events because of those who boast and quote the case of the divine David so that they may have the best values of David as a beneficial model.

Source: COMMENTARY ON THE PSALMS 35:13