Psalms 35:26

s or devices against me succeed. Blast all their designs. The imprecations in these verses against enemies are all legitimate. They are not against the souls or eternal welfare of those sinners, but against their schemes and plans for destroying the life of an innocent man; and the holiest Christian may offer up such prayers against his adversaries. If a man aim a blow at another with a design to take away his life, and the blow would infallibly be mortal if it took place, and the person about to be slain see that by breaking the arm of his adversary he may prevent his own death, and thus save his enemy from actual murder; it is his duty to prevent this double evil by breaking the arm of the blood-thirsty man. It is on this principle that David prays against his adversaries in the first eight verses of this Psalm. Verse 5 Let the angel of the Lord chase them - By angel we may either understand one of those spirits, whether good or bad, commonly thus denominated, or any thing used by God himself as the instrument of their confusion. Verse 6 Let their way be dark - Let them lose their way, be entangled in morasses and thickets, and be confounded in all their attempts to injure me. All these phrases are military; and relate to ambushes, hidden snares, forced marches in order to surprise, and stratagems of different kinds. Verse 7 For without cause have they hid for me their net in a pit - The word שחת shachath, a pit, belongs to the second member of this verse, and the whole should be read thus: For without a cause they have hidden for me their net, without a cause they have digged a pit for my life. They have used every degree and species of cunning and deceit to ruin me. Verse 8 Let his net that he hath hid - See the notes on Psa 7:15 , Psa 7:16 . Verse 9 My soul - My life, thus saved: - Shall be joyful in the Lord - I am so circumstanced at present as to be in the utmost danger of being destroyed by my foes; if I escape, it must be by the strong arm of the Lord; and to him shall the glory be given. Verse 10 All my bones shall say - My life being preserved, all the members of my body shall magnify thy saving mercy. Deliverest the poor - This is a general maxim: God is peculiarly mindful of the poor. Where secular advantages are withheld, there is the more need for spiritual help. God considers this, and his kind providence works accordingly. Verse 11 False witnesses did rise up - There is no doubt that several of this kind were found to depose against the life of David; and we know that the wicked Jews employed such against the life of Christ. See Mat 26:59 , Mat 26:60 . They laid to my charge things that I knew not - They produced the most unfounded charges; things of which I had never before heard. Verse 12 To the spoiling of my soul - To destroy my life; so נפש nephesh should be translated in a multitude of places, where our translators have used the word soul. Verse 13 When they were sick - This might refer to the case of Absalom, who was much beloved of his father, and for whose life and prosperity he no doubt often prayed, wept, and fasted. My prayer returned into mine own bosom - Though from the wayward and profligate life they led, they did not profit by my prayers, yet God did not permit me to pray in vain. They were like alms given to the miserable for God's sake, who takes care to return to the merciful man tenfold into his bosom. The bosom is not only the place where the Asiatics carry their purses, but also where they carry any thing that is given to them. Verse 14 Mourneth for his mother - כאבל אם caabel em, as a mourning mother. How expressive is this word! Verse 15 But in mine adversity they reioiced - How David was mocked and insulted in the case of Absalom's rebellion by Shimei and others, is well known. The abjects - נכים nechim, the smiters, probably hired assassins. They were everywhere lying in wait, to take away my life. Verse 16 With hypocritical mockers in feasts - These verses seem to be prophetic of the treatment of Christ. They did tear me, and I knew it not. They blindfolded and buffeted him; they placed him in such circumstances as not to be able to discern who insulted him, except by a supernatural knowledge. With hypocritical mockers in feasts may also relate prophetically to our Lord's sufferings. Herod clothed him in a purple robe, put a reed in his hand for a scepter, bowed the knee before him, and set him at naught. Here their hypocritical conduct (pretending one thing while they meant another) was manifest, and possibly; this occurred at one of Herod's feasts. Verse 17 My darling - יחידתי yechidathi, my only one, Psa 22:20 . My united one, or He that is alone. Perhaps this may relate to Christ. See the note on Psa 22:20 . Verse 18 I will give thee thanks in the great congregation - I hope to be able to attend at the tabernacle with thy followers, and there publicly express my gratitude for the deliverance thou hast given me. Verse 19 That are mine enemies - Saul and his courtiers. Verse 21 They opened their mouth wide - Gaped upon me to express their contempt. And said, Aha, aha, our eye hath seen it - They said, האח האח heach, heach, the last syllable in each word being a protracted strongly guttural sound, marking insult and triumph at the same time. It is the word which we translate Ah, Psa 35:25 . Verse 22 This thou hast seen - I have no need to adduce evidences of these wrongs; thou, to whom I appeal, hast seen them. Therefore, Verse 23 Stir up thyself, and awake to my judgment - I have delivered my cause into thy hand, and appeal to thee as my Judge; and by thy decision I am most willing to abide. Verse 24 Judge me, O Lord my God - The manner of his appeal shows the strong confidence he had in his own innocence. Verse 25 Swallowed him up - בלענוהו billaanuhu, we have gulped him down. Verse 26 Let them be ashamed - This may be a prophetic declaration against Saul and his courtiers. They were ashamed, confounded, clothed with shame, and dishonored. All these took place in Saul's last battle with the Philistines, where he lost his crown and his life, and came to a most dishonorable end. Verse 27 Let them shout for joy and be glad - While my enemies are confounded, let my friends exult in the Lord; and let them all praise him for his marvellous kindness to me. Verse 28 And my tongue shall speak - I, who am chiefly concerned, and who have received most, am under the greatest obligation; and it will require the constant gratitude and obedience of my whole life to discharge the mighty debt I owe. Introduction The miserable state of the wicked, Psa 36:1-4 . The excellence of God's mercy in itself, and to his followers, Psa 36:5-9 . He prays for the upright, Psa 36:10 ; for himself that he may be saved from pride and violence, Psa 36:11 ; and shows the end of the workers of iniquity, Psa 36:12 . The title in the Hebrew is, To the conqueror to the servant of Jehovah, to David. The Syriac and Arabic suppose it to have been composed on occasion of Saul's persecution of David. Calmet supposes, on good grounds, that it was written during the Babylonish captivity. It is one of the finest Psalms in the whole collection. Verse 1 The transgression of the wicked saith within my heart - It is difficult to make any sense of this line as it now stands. How can the transgression of the wicked speak with in my heart? But instead of לבי libbi, My heart, four of Kennicott's and De Rossi's MSS. have לבו libbo, His heart. "The speech of transgression to the wicked is in the midst of his heart." "There is no fear of God before his eyes." It is not by example that such a person sins; the fountain that sends forth the impure streams is in his own heart. There the spirit of transgression lives and reigns; and, as he has no knowledge of God, so he has no fear of God; therefore, there is no check to his wicked propensities: all come to full effect. Lust is conceived, sin is brought forth vigorously, and transgression is multiplied. The reading above proposed, and which should be adopted, is supported by the Vulgate, Septuagint, Syriac, Ethiopic, Arabic, and Anglo-Saxon. This latter reads the sentence thus: which I shall give as nearly as possible in the order of the original. "Quoth the unrightwise, that he do guilt in himself: is not fear God's at fore eyes his." That is, The unrighteous man saith in himself that he will sin: God's fear is not before his eyes. The old Psalter, in language as well as meaning, comes very near to the Anglo-Saxon: The unrightwis saide that he trespas in hym self: the drede o

le. 19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. 20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land. 21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it. 22 This thou hast seen, O Lord : keep not silence: O Lord, be not far from me. 23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord. 24 Judge me, O Lord my God, according to thy righteousness; and let them not rejoice over me. 25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up. 26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me. 27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servant. 28 And my tongue shall speak of thy righteousness and of thy praise all the day long. In these verses, as before, I. David describes the great injustice, malice, and insolence, of his persecutors, pleading this with God as a reason why he should protect him from them and appear against them. 1. They were very unrighteous; they were his enemies wrongfully, for he never gave them any provocation: They hated him without a cause; nay, for that for which they ought rather to have loved and honoured him. This is quoted, with application to Christ, and is said to be fulfilled in him. John xv. 25 , They hated me without cause. 2. They were very rude; they could not find in their hearts to show him common civility: They speak not peace; if they met him, they had not the good manners to give him the time of day; like Joseph's brethren, that could not speak peaceably to him, Gen. xxxvii. 4 . 3. They were very proud and scornful ( v. 21 ): They opened their mouth wide against me; they shouted and huzzaed when they saw his fall; they bawled after him when he was forced to quit the court, "Aha! aha! this is the day we longed to see." 4. They were very barbarous and base, for they trampled upon him when he was down, rejoiced at his hurt, and magnified themselves against him, v. 26 . Turba Remi sequitur fortunam, ut semper, et odit damnatos—The Roman crowd, varying their opinions with every turn of fortune, are sure to execrate the fallen. Thus, when the Son of David was run upon by the rulers, the people cried, Crucify him, crucify him. 5. They set themselves against all the sober good people that adhered to David ( v. 20 ): They devised deceitful matters, to trepan and ruin those that were quiet in the land. Note, (1.) It is the character of the godly in the land that they are the quiet in the land, that they live in all dutiful subjection to government and governors, in the Lord, and endeavour, as much as in them lies, to live peaceably with all men, however they may have been misrepresented as enemies to Cæsar and hurtful to kings and provinces. I am for peace, Ps. cxx. 7 . (2.) Though the people of God are, and study to be, a quiet people, yet it has been the common practice of their enemies to devise deceitful matters against them. All the hellish arts of malice and falsehood are made use of to render them odious or despicable; their words and actions are misconstrued, even that which they abhor is fathered upon them, laws are made to ensnare them ( Dan. vi. 4 , &c.), and all to ruin them and root them out. Those that hated David thought scorn, like Haman, to lay hands on him alone, but contrived to involve all the religious people of the land in the same ruin with him. II. He appeals to God against them, the God to whom vengeance belongs, appeals to his knowledge ( v. 22 ): This thou hast seen. They had falsely accused him, but God, who knows all things, knew that he did not falsely accuse them, nor make them worse than really they were. They had carried on their plots against him with a great degree of secresy ( v. 15 ): "I knew it not, till long after, when they themselves gloried in it; but thy eye was upon them in their close cabals and thou art a witness of all they have said and done against me and thy people." He appeals to God's justice: Awake to my judgment, even to my cause, and let it have a hearing at thy bar, v. 23 . " Judge me, O Lord my God! pass sentence upon this appeal, according to the righteousness of thy nature and government," v. 24 . See this explained by Solomon, 1 Kings vii. 31, 32 . When thou art appealed to, hear in heaven, and judge, by condemning the wicked and justifying the righteous. III. He prays earnestly to God to appear graciously for him and his friends, against his and their enemies, that by his providence the struggle might issue to the honour and comfort of David and to the conviction and confusion of his persecutors. 1. He prays that God would act for him, and not stand by as a spectator ( v. 17 ): " Lord, how long wilt thou look on? How long wilt thou connive at the wickedness of the wicked? Rescue my soul from the destructions they are plotting against it; rescue my darling, my only one, from the lions. My soul is my only one, and therefore the greater is the shame if I neglect it and the greater the loss if I lose it: it is my only one, and therefore ought to be my darling, ought to be carefully protected and provided for. It is my soul that is in danger; Lord, rescue it. It does, in a peculiar manner, belong to the Father of spirits, therefore claim thy own; it is thine, save it. Lord, keep not silence, as if thou didst consent to what is done against me! Lord, be not far from me ( v. 22 ), as if I were a stranger that thou wert not concerned for; let not me beheld afar off, as the proud are." 2. He prays that his enemies might not have cause to rejoice ( v. 19 ): Let them not rejoice over me (and again, v. 24 ); not so much because it would be a mortification to him to be trampled upon the abjects, as because it would turn to the dishonour of God and the reproach of his confidence in God. It would harden the hearts of his enemies in their wickedness and confirm them in their enmity to him, and would be a great discouragement to all the pious Jews that were friends to his righteous cause. He prays that he might never be in such imminent danger as that they should say in their hearts, Ah! so would we have it ( v. 25 ), much more that he might not be reduced to such extremity that they should say, We have swallowed him up; for then they will reflect upon God himself. But, on the contrary, that they might be ashamed and brought to confusion together ( v. 26 , as before, v. 4 ); he desires that his innocency might be so cleared that they might be ashamed of the calumnies with which they had loaded him, that his interest might be so confirmed that they might be ashamed of their designs against him and their expectations of his ruin, that they might either be brought to that shame which would be a step towards their reformation or that that might be their portion which would be their everlasting misery. 3. He prays that his friends might have cause to rejoice and give glory to God, v. 27 . Notwithstanding the arts that were used to blacken David, and make him odious, and to frighten people from owning him, there were some that favoured his righteous cause, that knew he was wronged and bore a good affection to him; and he prays for them, (1.) That they might rejoice with him in his joys. It is a great pleasure to all that are good to see an honest man, and an honest cause, prevail and prosper; and those that heartily espouse the interests of God's people, and are willing to take their lot with them even when they are run down and trampled upon, shall in due time shout for joy and be glad, for the righteous cause will at length be a victorious cause. (2.) That they might join with him in his praises: Let them say continually, The Lord be magnified, by us and others, who hath pleasure in the prosperity of his servant. Note, [1.] The great God has pleasure in this prosperity of good people, not only of his family, the church in general, but of every particular servant in his family. He has pleasure in the prosperity both of their temporal and of their spiritual affairs, and delights not in their griefs; for he does not afflict willingly; and we ought therefore to have pleasure in their prosperity, and not to envy it. [2.] When God in his providence shows his good-will to the prosperity of his servants, and the pleasure he takes in it, we ought to acknowledge it with thankfulness, to his praise, and to say, The Lord be magnified. IV. The mercy he hoped to win by prayer he promises to wear with praise: " I will give thee thanks, as the author of my deliverance ( v. 18 ), and my tongue shall speak of thy righteousness, the justice of thy judgments and the equity of all thy dispensations;" and this, 1. Publicly, as one that took a pleasure in owning his obligations to his God, so far was he from being ashamed of them. He will do it in the great congregation, and among much people, that God might be honoured and many edified. 2. Constantly. He will speak God's praise every day (so it may be read) and all the day long; for it is a subject that will never be exhausted, no, not by the endless praises of saints and angels. It is uncertain when, and upon what occasion, David penned this psalm, probably when he was struck at either by Saul or by Absalom; for in it he complains of the malice of his enemies against him, but t