Psalm 35:25
Let them not say in their hearts, "Aha, just what we wanted!" Let them not say, "We have swallowed him up!"
Let them not say in their hearts
This phrase emphasizes the internal dialogue and intentions of David's adversaries. In Hebrew, the heart (לֵב, "lev") is often seen as the center of thought and intention, not just emotion. David is appealing to God to prevent his enemies from even thinking triumphantly. This reflects a deep understanding of human nature, where the heart is the wellspring of actions. In a spiritual sense, it reminds believers to guard their own hearts and to seek God's intervention in the hearts of others.

Aha, our soul!
The exclamation "Aha" (הֶאָח, "he'ach") is an expression of malicious joy or gloating. The phrase "our soul" (נַפְשֵׁנוּ, "nafshenu") can be understood as a collective expression of the enemies' being or life force. Historically, this reflects the taunting nature of enemies who believe they have gained the upper hand. For the believer, it is a call to trust in God's justice, knowing that gloating over others' misfortunes is contrary to His will.

Let them not say
This repetition underscores the plea for divine intervention. It is a call for God to silence the voices of those who would claim victory over the righteous. In the broader scriptural context, it echoes the biblical theme that ultimate victory belongs to God, and human boasting is futile.

We have swallowed him up!
The imagery of swallowing (בָּלַע, "bala") suggests complete destruction or consumption. In ancient Near Eastern culture, this metaphor was often used to describe overwhelming defeat. David's prayer is for God to prevent his enemies from achieving or even claiming such a victory. For Christians, this serves as a reminder of God's sovereignty and the assurance that, despite appearances, the righteous will not be utterly defeated.

Persons / Places / Events
1. David
The author of the psalm, traditionally believed to be King David, who often faced adversaries and sought God's deliverance.

2. Enemies
The unspecified adversaries of David who sought his downfall and rejoiced at his misfortunes.

3. God
The ultimate judge and deliverer whom David calls upon for justice and protection.

4. Israel
The nation over which David ruled, often facing external and internal threats.

5. Heart
The inner thoughts and intentions of David's enemies, which he asks God to thwart.
Teaching Points
Trust in Divine Justice
Believers are encouraged to trust in God's justice rather than seeking personal revenge. David's plea reflects a deep reliance on God to vindicate him.

Guarding the Heart
The psalm highlights the importance of guarding one's heart against malicious intent and rejoicing in others' misfortunes. This aligns with the biblical call to love and pray for our enemies.

Prayer as a Weapon
David's response to his adversaries is prayer, demonstrating the power of prayer in spiritual warfare and the importance of bringing our struggles before God.

Humility in Victory
The psalm serves as a reminder to remain humble and not gloat over others' failures, recognizing that God is the ultimate source of victory and justice.

Community Support
Encourages believers to support one another in times of trial, as David often sought the support of his community in prayer and worship.
Bible Study Questions
1. How does David's response to his enemies in Psalm 35:25 reflect his overall relationship with God?

2. In what ways can we apply the principle of leaving vengeance to God in our daily lives, as seen in Romans 12:19?

3. How can we guard our hearts against the temptation to rejoice in others' misfortunes, as advised in Proverbs 24:17-18?

4. What role does prayer play in dealing with adversaries, and how can we incorporate this practice into our spiritual lives?

5. How can the community of believers support each other in times of trial, drawing from David's example in the Psalms?
Connections to Other Scriptures
Psalm 13:4
Similar themes of enemies rejoicing over the psalmist's troubles, highlighting a plea for God's intervention.

Proverbs 24:17-18
Advises against rejoicing over an enemy's downfall, aligning with the moral stance David takes against his adversaries' gloating.

Romans 12:19
Encourages believers to leave vengeance to God, reflecting David's reliance on divine justice rather than personal retribution.

1 Samuel 24:12
David's refusal to harm King Saul, trusting God to judge between them, exemplifies his consistent reliance on God's justice.
A Hard Case - a Very Hard One - Laid Before GodC. Clemance Psalm 35:1-28
The Flesh and the SpiritW. Forsyth Psalm 35:1-28
Pleas for TriumphC. Short Psalm 35:19-28
People
David, Psalmist
Places
Jerusalem
Topics
Ah, Aha, Desire, Heart, Hearts, Heart's, Swallowed, That's, Themselves, Wanted
Dictionary of Bible Themes
Psalm 35:15-25

     8817   ridicule, objects of

Library
Specific References to Prophecy in the Gospels
20. But, if it does not weary you, let the point out as briefly as possible, specific references to prophecy in the Gospels, that those who are being instructed in the first elements of the faith may have these testimonies written on their hearts, lest any doubt concerning the things which they believe should at any time take them by surprise. We are told in the Gospel that Judas, one of Christ's friends and associates at table, betrayed Him. Let the show you how this is foretold in the Psalms: "He
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus.

Historical Summary and Chronological Tables.
a.d. 340. Birth of St. Ambrose (probably at Trèves), youngest son of Ambrose, Prefect of the Gauls. Constantine II. killed at Aquileia. Death of Eusebius. 341. Seventh Council of Antioch. Second exile of St. Athanasius. 343. Photinus begins teaching his heresy. 347. Birth of St. John Chrysostom. Council of Sardica. St. Athanasius restored. 348. Birth of Prudentius the Christian poet. 349. Synod of Sirmium against Photinus. 350. Death of the Emperor Constans. St. Hilary, Bishop of Poitiers.
St. Ambrose—Works and Letters of St. Ambrose

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other
Thomas Watson—The Ten Commandments

Question of the Comparison Between the Active and the Contemplative Life
I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord
St. Thomas Aquinas—On Prayer and The Contemplative Life

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where
Abraham Kuyper—The Work of the Holy Spirit

Opposition to Messiah Unreasonable
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD , and against His Anointed, saying, Let us break their bands asunder, and cast away their cords from us. I t is generally admitted, that the institutes of Christianity, as contained in the New Testament, do at least exhibit a beautiful and salutary system of morals; and that a sincere compliance with the precepts of our Lord and His apostles,
John Newton—Messiah Vol. 2

Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best
Thomas Traherne—Centuries of Meditations

Concerning Persecution
Blessed are they which are persecuted for righteousness' sake for theirs is the kingdom of heaven. Matthew 5:10 We are now come to the last beatitude: Blessed are they which are persecuted . . '. Our Lord Christ would have us reckon the cost. Which of you intending to build a tower sitteth not down first and counteth the cost, whether he have enough to finish it?' (Luke 14:28). Religion will cost us the tears of repentance and the blood of persecution. But we see here a great encouragement that may
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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