O Jehovah! thou hast also seen it. There is in these words an implied contrast between the view which God is here represented as taking, and the sight at which, as we are told in the preceding verse, the ungodly rejoiced. The import of David's language is, You have rejoiced exceedingly at the sight of my miseries; but God also sees and takes notice of the cruelty and malice of those who feel a pleasure and gratification in seeing others afflicted and in trouble. David, however, in thus speaking, stays not to reason with his enemies, but rather addresses himself directly to God, and sets his providence as a rampart of defense in opposition to all the assaults of those who sought to shake his confidence, and who caused him much trouble. And certainly, if we would fortify ourselves against the scoffing and derision of our enemies, the best means which we can employ for this end is to overlook them, and to elevate our thoughts to God, and in the confidence of his fatherly care over us, to entreat him to show, in very deed, that our troubles are not unknown to him; yea, that the more he sees the wicked eagerly watching every opportunity to accomplish our ruin, he would the more speedily come to our aid. This David expresses by these various forms of expression -- Keep not silence, be not far from me, stir up thyself, awake for my judgment He might justly make use of such expressions, seeing he was already fully persuaded that God regards the poor and afflicted, and marks all the wrongs which are done to them. If, therefore, we would frame our requests aright, a clear conviction and persuasion of the providence of God must first shine into our hearts; nor is it necessary only that this should precede, in point of order, all our desires; it must also restrain and govern them.

This thou hast seen, O Lord - Thou hast seen what they have done, as they profess to have seen what I have done Psalm 35:21. Thine eye has been upon all their movements, as they say that theirs has been upon mine. Compare the notes at Psalm 35:17.
Keep not silence - That is, Speak; rebuke them; punish them. God seemed to look on with unconcern. As we express it, he "said nothing." He appeared to pay no attention to what was done, but suffered them to do as they pleased without interposing to rebuke or check them. Compare the notes at Psalm 28:1.
O Lord, be not far from me - Compare the notes at Psalm 10:1.

This thou hast seen - I have no need to adduce evidences of these wrongs; thou, to whom I appeal, hast seen them. Therefore,

This thou hast seen, O Lord,.... The insults and derisions of these men, and the injuries they did to him, whom they hated. God is omniscient, and sees all things, all the evil wicked men do to him; and he will requite them in his own time; see Psalm 10:14;
keep not silence; meaning at his prayers; that he would not be as one deaf and dumb, turning his ears from his cries, and giving no answer to his requests; see Psalm 28:1;
O Lord, be not far from me; meaning not as to his general presence, in which sense he is not far from any, Acts 17:07; but with respect to his gracious presence and appearance to him for help and deliverance; see Psalm 22:1.

The poet takes up this malignant "now our eye sees it" and gives another turn to it. With יהוה, alternates in Psalm 35:22, Psalm 35:23, cf. Psalm 35:17, אדני, the pronominal force of which is revived in the combination אלחי ואדני (vid., Psalm 16:2). חעיר, carrying its object within itself, signifies to stir, rouse up, and הקיץ, to break off, tear one's self away, gather one's self up from, sleep. "To my right," viz., to prove it by facts; "to my cause," to carry it on in my defence.

This - Thou also hast seen, all their plots and threats, and all my distresses and calamities. Keep not - Be not deaf, to my prayers. The same word signifies, both to be silent, and to be deaf.