This psalm is ascribed to David. The title in the original, לדוד ledâvid - "by David" or, "of David" - is without anything to designate the occasion on which it was composed, or anything to mark the character of the psalm, as distinguished from others. Occasionally in the titles of the psalms there is a special reference to the circumstances in which the psalm was composed, as in Psalm 3:1-8; Ps. 7; Ps. 18; Psalm 30:1-12; Ps. 34; and, much more frequently, there is something added in the title to distinguish the character of the psalm, either in its own nature, or in its adaptedness to music, as in Psalm 4:1-8; Psalm 5:1-12; Psalm 6:1-10; Ps. 9; Psalm 16:1-11; Ps. 22. In this case, however, there is nothing in the title that furnishes any information on either of these points.
There is nothing in the psalm itself that will enable us to determine with any accuracy the occasion on which it was written. By some it has been referred to the time of the persecution of David by Saul; by others, to the opposition which he encountered from Ahithophel, or Shimei, or to the ingratitude of Mephibosheth 2-Samuel 16:3; by others it has been referred to the rebellion of Absalom; and others have referred it to the Messiah, as propheticly descriptive of what would occur to him. The psalm can be intelligently interpreted on either of the former suppositions, but there is no evidence that it had any direct reference to the Messiah. The only place in the New Testament in which it could be alleged that any part of it is applied to Christ, is John 15:25, where it is said, "But this cometh to pass, that the word might be fulfilled which is written in their law, They hated me without a cause." By those who suppose that the psalm refers to the Messiah, it is said that this is a quotation from Psalm 35:19. But it may be remarked in regard to this:
(a) that the language of the psalm in that verse is different from that used in John, the language of the former being, "Neither let them wink with the eye that hate me without a cause;" and
(b) that the language in John is a much more literal quotation from Psalm 69:4, "They that hate me without a cause," etc. a psalm which undoubtedly has reference to the Messiah. DeWette supposes that the psalm is not properly ascribed to David, and says that it is not "worthy" of him. He supposes that it was composed after the death of David, by an inferior poet. He furnishes, however, no reason for this opinion, except that which is derived from his own feelings - "nach meinem Gefuhle." The time and occasion on which the psalm was composed are not, however, of material consequence. As it would be appropriate to any of the occasions above referred to, so it is appropriate to numerous occasions which arise in the history of individuals; and it is, therefore, of so general a character that it may be useful in the church at all times.
What is apparent in the psalm - the central idea, and that which makes it so useful - is, that it was composed with reference to the treatment which the author received from those who had been his professed friends: from those to whom he had shown kindness in their troubles; to whom he had been a friend and a brother, but who had now turned against him. In the time of prosperity they had been his professed friends, and had partaken freely and largely of his hospitality; when they were afflicted he had shown them sympathy and kindness; but when reverses came upon him, they forsook him, and joined with his calumniators, persecutors, and accusers. The psalm, therefore, has a special applicability to trials of that nature. It expresses the feelings and views of the author in regard to his own sorrows, as springing from such ingratitude, and his earnest prayer to God to interpose in his behalf - the rolling of the sorrows of his pained and oppressed heart upon the arm of his unchanging Friend, the mighty and merciful God. As occasions similar to those referred to in the psalm not unfrequently occur in the world, it was important that in the vo ume of inspiration an "example" should be furnished of the manner in which piety is to meet such a form of trial.
The psalm consists of the following parts:
I. The prayer, Psalm 35:1-10. This is
(a) an earnest appeal to God for his interposition, Psalm 35:1-3;
(b) a solemn imprecation of divine vengeance on his enemies, or a prayer that they may receive from the hand of God just retribution for their crimes, Psalm 35:4-8;
(c) the expression of a determined purpose on his part to triumph in God, or to ascribe praise to God for his interposition, Psalm 35:9-10.
II. The description of the character and conduct of his enemies, Psalm 35:11-16. They were:
(a) false witnesses against him, or calumniators, Psalm 35:11;
(b) they had rendered to him evil for good, or had been guilty of base ingratitude, Psalm 35:12;
(c) in their troubles he had been to them as a brother, Psalm 35:13-14; but
(d) they had forgotten all this in his adversity, and had united with the vile and the abandoned - with revellers and drunkards, in pouring contempt on his name, and in reproaching his character, Psalm 35:15-16.
III. An earnest appeal to God, in view of these circumstances, to interpose and deliver him; to show that He was the Patron and Friend of those who were calumniated and injured, Psalm 35:17-28. This appeal is founded on such arguments as the following:
(a) That God seemed now to be looking on, and taking no interest in a righteous cause, or in the cause of one who was oppressed and wronged, Psalm 35:17;
(b) that His interposition would lead the psalmist to render Him praise, Psalm 35:18;
(c) that those who had so much injured and wronged him seemed to enjoy the divine favor, and were at ease, Psalm 35:19-20;
(d) that God had seen all this, and still saw it, and that it became Him to interpose on his behalf, Psalm 35:21-23;
(e) that it was inconsistent for God to suffer the wicked to triumph over the righteous, or that they should be allowed to exult as if they had swallowed them up, Psalm 35:24-26; and
(f) that it was desirable that, under the government of God, they who were truly righteous should receive such tokens of the divine favor and protection that they could rejoice in God, and render Him appropriate praise, Psalm 35:27-28.

The psalmist, in great straits, prays for his personal safety, Psalm 35:1-3; and for the confusion of his enemies, Psalm 35:4-8; expresses has confidence in God, Psalm 35:9, Psalm 35:10; mentions his kindness to those who had rewarded him evil for his good, Psalm 35:11-16; appeals to God against them, Psalm 35:17-26; prays for those who befriended him; and praises God for his goodness, Psalm 35:27, Psalm 35:28.
There is nothing in the title worthy of remark. The Psalm is simply attributed to David, and was most probably of his composing; and refers to the time of his persecution by Saui and his courtiers. The Syriac says it was composed when the Idumeans attacked David. The Arabic says it is a prophecy concerning the incarnation, and concerning the things practiced against Jeremiah by the people. Some think that our Lord's sufferings are particularly pointed out here; and Bishop Horsley thinks that Psalm 35:11-16 apply more literally and exactly to Christ than to any other whomsoever.

INTRODUCTION TO PSALM 35
A Psalm of David. This psalm seems to have been written by David, when he was persecuted by Saul; and when many false charges were brought against him by his courtiers; and when he was the scorn and derision of the people; the subject of it is pretty much of the same kind with the seventh psalm, and might be written about the same time that was, and on the same occasion; and it may be applied to the church and people of God in like cases. There is a passage in it, Psalm 35:19, which our Lord seems to refer to and apply to himself, John 15:25; and some interpret the whole of it concerning him. The Arabic version calls it a prophecy of the incarnation; though there does not appear any thing in it applicable to that.

(Psalm 35:1-10) David prays for safety.
(Psalm 35:11-16) He complains of his enemies.
(Psalm 35:17-28) And calls upon God to support him.

Call to Arms against Ungrateful Persecutors, Addressed to God
This Psalm 35 and Ps 34 form a pair. They are the only Psalm in which the name מלאך יהוה is mentioned. The Psalm that belong to the time of David's persecution by Saul are the Psalm which are more especially pervaded by such retrospective references to the Tפra. And in fact this whole Psalm is, as it were, the lyrical expansion of that which David expresses before Saul in 1-Samuel 24:15. The critical opinion as to the authorship of this Psalm is closely allied with that respecting the author of Ps 40 and 69 to which Ps 35 is nearly related; cf. Psalm 35:21, Psalm 35:27 with Psalm 40:16.; Psalm 35:13 with Psalm 69:11.; whereas the relation of Ps 71 to Ps 35 is decidedly a secondary one. Hitzig conjectures it to be Jeremiah; but Psalm 35:1 are appropriate in the lips of a persecuted king, and not of a persecuted prophet. The points of contact of the writings of Jeremiah with our Psalm (Jeremiah 18:19., Jeremiah 23:12; Lamentations 2:16), may therefore in this instance be more safely regarded as reminiscences of an earlier writer than in Ps 69. Throughout the whole Psalm there prevails a deep vexation of spirit (to which corresponds the suffix מו-, as in Ps 59; Psalm 56:1-13; Psalm 11:1-7; Psalm 17:1-15; 22; Psalm 64:1-10) and strong emotion; it is not until the second part, where the poet describes the base ingratitude of his enemies, that the language becomes more clam and transparent, and a more quiet sadness takes the place of indignation and rage.
Each of the three parts opens with a cry for deliverance; and closes, in the certain assumption that it will take place, with a vow of thanksgiving. The divisions cannot therefore be mistaken, viz., Psalm 35:1, Psalm 35:11, Psalm 35:19. The relative numbers of the stichs in the separate groups is as follows: 6. 6. 5. 5. 7. 7. 5. 6. 6. 6. 5.
There are only a few Psalm of David belonging to the time of Saul's persecution, which, like Ps 22, keep within the limits of deep inward grief; and in scarcely a single instance do we find him confining himself to the expression of the accursed fate of his enemies with prophetic certainty, as that which he confidently expects will be realised (as, e.g., in Psalm 7:13-17). But for the most part the objective announcement of punishment is swallowed up by the force of his inmost feelings, and changed into the most importunate prayer (as in Psalm 7:7; Psalm 17:13, and frequently); and this feverish glow of feeling becomes still more harshly prominent, when the prayer for the revelation of divine judgment in punishment passes over into a wish that it may actually take place. In this respect Ps 7, 35, 69, 109 form a fearful gradation. In Ps 109, the old expositors count as many as thirty anathemas. What explanation can we give of such language coming from the lips and heart of the poet? Perhaps as paroxysms of a desire for revenge? His advance against Nabal shows that even a David was susceptible of such feelings; but 1-Samuel 25:32. also shows that only a gentle stirring up of his conscience was needed to dissuade him from it. How much more natural-we throw out this consideration in agreement with Kurtz - that the preponderance of that magnanimity peculiar to him should have maintained its ascendancy in the moments of the highest religious consecration in which he composed his Psalm! It is inconceivable that the unholy fire of personal passion could be here mingled with the holy fire of his love to God. It is in fact the Psalm more especially, which are the purest and most faithful mirror of the piety of the Old Testament: the duty of love towards one's enemies, however, is so little alien to the Old Testament (Exodus 23:4., Leviticus 19:18; Proverbs 20:22; Proverbs 24:17; Proverbs 25:21., Job 31:29.), that the very words of the Old Testament are made use of even in the New to inculcate this love. And from Ps 7, in its agreement with the history of his conduct towards Saul, we have seen that David was conscious of having fulfilled this duty. All the imprecatory words in these Psalm come, therefore, from the pure spring of unself-seeking zeal for the honour of God. That this zeal appears in this instance as zeal for his own person or character arises from the fact, that David, as the God-anointed heir of the kingdom, stands in antagonism to Saul, the king alienated from God; and, that to his mind the cause of God, the continuance of the church, and the future of Israel, coincide with his own destiny. The fire of his anger is kindled at this focus (so to speak) of the view which he has of his own position in the course of the history of redemption. It is therefore a holy fire; but the spirit of the New Testament, as Jesus Himself declare sin Luke 9:55, is in this respect, nevertheless, a relatively different spirit from that of the Old. That act of divine love, redemption, out of the open fountain of which there flowed forth the impulse of a love which embraces and conquers the world, was then as yet not completed; and a curtain then still hung before eternity, before heaven and hell, so that imprecations like Psalm 69:20 were not understood,even by him who uttered them, in their infinite depth of meaning. Now that this curtain is drawn up, the New Testament faith shrinks back from invoking upon any one a destruction that lasts לעולם; and love seeks, so long as a mere shadow of possibility exists, to rescue everything human from the perdition of an unhappy future-a perdition the full meaning of which cannot be exhausted by human thought.
In connection with all this, however, there still remains one important consideration. The curses, which are contained in the Davidic Psalm of the time of Saul's persecution, are referred to in the New Testament as fulfilled in the enemies of Jesus Christ, Acts 1:20; Romans 11:7-10. One expression found in our Psalm, ἐμίσησάν με δωρεάν (cf. Psalm 69:5) is used by Jesus (John 15:25) as fulfilled in Him; it therefore appears as though the whole Psalm ought to be, or at least may be, taken typically as the words of Christ. But nowhere in the Gospels do we read an imprecation used by Jesus against His own and the enemies of the kingdom of God; David's imprecations are not suited to the lips of the Saviour, nor do the instances in which they are cited in the New Testament give them the impress of being His direct words: they are treated as the language of prophecy by virtue of the Spirit, whose instrument David was, and whose work the Scriptures are. And it is only in this sense that the Christian adopts them in prayer. For after the pattern of his Lord, who on the cross prayed "Father forgive them," he desires that even his bitterest enemies may not be eternally lost, but, though it be only when in articulo mortis, that they may come to their right mind. Even the anathemas of the apostle against the Judaising false teachers and against Alexander the smith (Galatians 1:9; Galatians 5:12; 2-Timothy 4:14), refer only to temporal removal and chastisement, not to eternal perdition. They mark the extreme boundary where, in extraordinary instances, the holy zeal of the New Testament comes in contact with the holy fervour of the Old Testament.