Psalms 35

This Psalm was Penned by David, when he was s... andred and persecuted by Saul and his Servants, as is manifest from the whole Body of it.

PLead my cause, O LORD Seeing I am unable to right my self, and the Magistrates refuse to do me Justice, be thou my Patron and Protector., with them that strive with me: fight against them that fight against me.

Take hold of shield and buckler Therewith to cover and defend me. Comp. Psal. 91 4. Prov. 2. 7., and stand up for mine help.

Draw out also the spear Thy offensive Weapons. He alludes to the practise of Soldiers in Battel., and stop the may In which they are marching directly, and furiously against me. But divers Interpreters, both Hebrews and others, take this Hebrew word for a Noun, and render it a Sword, Or, as the Word may signifie, a close Weapo... For the Psalmist here representing God as a man of War, and accordingly furnishing him with other Weapons, it seems not probable that he would omit this Weapon, which was most constantly and universally used. against them that persecute me: say unto my soul (i. e.) Unto me; Either, 1. By thy Spirit assuring me of it: Or, 2. By thy Providence effecting it: for God's saying or speaking, is oft meant of his doing, because his Word is sufficient for the doing of whatsoever he pleaseth., I am thy salvation.

Let them be confounded (i. e.) Frustrated in their wicked Designs, and hopes against me. Concerning this and the like, and following Imprecations, which may seem strange and severe, it must be Considered, 1. That they did not proceed from any passionate or revengeful Spirit in David towards his Enemies, from which how free he was, appears not only from his own Words here, v. 12, 13, 14. but from the whole Course of his Life, and the frequent Instances mentioned in his History, of his meek and merciful Carriage to his Enemies, when they were in his Power, from his Zeal for God, and for Piety and Justice, to which they showed themselves to be constant and implacable Adversaries, and by the Direction of the Prophetical Spirit of God, wherewith he was indued, which Spirit did exactly know the Condition of his Enemies, and that those against whom they are Levelled, were hardened and... ncurable, 2. That they contain nothing but a Prayer to God, that he would accomplish his own Threatnings, and execute his own Law of Retaliation, of Eye for Eye, and Tooth for Tooth, and so bring upon them the Evils, which they designed against him. Which also was of great and good use, both to glorifie Gods Justice, and to warn and reform other sinners, by the Terror of their Example, 3. That they may be taken only for predictions, as has been observed before, upon the like Occasion. and put to shame, that seek after my soul; let them be turned back Either, 1. Stopped or hindred in the Execution of their wicked Design. Or rather, 2. (which is more sutable to the Context) discomfited and put to flight, as this Phrase is frequently used, as Psal. 9. 3. and 70. 2. and 78. 9. Isa. 42. 17. Ier. 46. 5. 21., and brought to confusion, that devise my hurt.

Let them be as chaff before the wind (i. e.) Dispersed and Chased from place to place, finding Rest and Safety no where.: and let the angel of the LORD Whom God use... h to defend his people, and to destroy their Enemies. chase them.

Let their way By which they flee, being Chased, as was now said. be dark and slippery So as they can neither discern the right path, nor be able to stand in it, and much less to run away, especially from so swift a Persecutor as an Angel. Whereby they must unavoidably fall into their Enemies hands, and be destroyed., and let the angel of the LORD persecute them.

For without cause Out of mere Malice, without any injury or provocation on my part, and without any necessity on their parts. They are no Common, but the worst of Enemies; and therefore I may justly pray against them, as I do. have they hid for me their net, in a pit, which without cause they digged for my soul These Expressions aggravate their sins, and signifie that their Persecution of him was not the effect of a sudden Passion, but of a deep and habitual Hatred and Malice, and of an Evil design, carried on in a constant and continued Course with Deliberation, and Cunning, and Deceit, and that against his Soul or Life; for nothing less would sati... fie them..

Let destruction come upon him (i. e.) Upon each of thine and mine implacable Enemies, of whom he has hitherto spoken. at unawares, and let his net that he has hid, catch himself: into that very destruction let him fall.

And my soul shall be joyful in the LORD In and for his Glory and Service, which shall be advanced by this means, and for his Favour to me, otherwise I am far from rejoycing in their Calamities.: it shall rejoyce in his salvation.

All my bones (i. e.) My whole Body, by a Synecdoche, as Psal. 34. 20. as well as my Soul, mentioned v. 9. I will glorifie thee, both with my Soul, and with my Body. shall say Speech is ascribed to the Bones figuratively, as elsewhere they are said to Fear and to Rejoyce, Psal. 6. 2. and 51. 8. and as the Loins are said to Bless, Iob 31. 20. If they could speak they would express thy Praises, because having been dryed up with Sorrow, they are now refreshed by thy Mercy., LORD, who is like unto thee, which deliverest the poor that is too strong for him, yea, the poor and the needy from him that spoileth him!

False witnesses did rise up; they laid to my charge things that I knew not They accused me to Saul of Treachery and Designs, against his Crown and Life, and other Crimes whereof I was wholly innocent, and ignorant..

They rewarded me evil for good For the good Offices which I did to divers of them, when I ha... Favour and Power in Saul's Court, and Camp., to the spoiling of my soul (i. e.) To the stripping of my Person of all my Comforts and Hopes, and of my Life it self..

But as for me, when they were sick Or, in any other great Misery., my clothing was saccloth Which was the Habit of Mourners, Gen. 37. 34. Mat. 11. 21. Revel. 11. 3.: I humbled my soul Heb. I afflicted my Soul (of which Phrase see Levit. 16. 29, 31. and 23. 27. 32. &c.) Partly with Fasting, and Partly, with Compassion and... ervent Prayers for them. with fasting, and my prayer returned into mine own bosom According to this Translation the Sense may be this, And, or, But, Or, Although my Fastings and Prayers did them no good, neither abated their Malice, nor prevailed with God for them, so far as I desired, but returned to me without success, like a Gift sent to an uncivil Person, who disdainfully rejects it, and returns it to the Giver. But, 1. This is not true, that his Prayers returned empty to him, and did them no good, for they prevailed with God for their Recovery, as appears by the following Verses, 2. This does not seem to suit well with the Context; for both in the foregoing and following Words, he is only describing what he did for them and not what the Effects of it were, which he describes in the succeeding Verses. Others therefore render the Words otherwise, Either, 1. Thus, And my Prayer in my Bosom returned, (i. e) I did daily and frequently repeat my Prayers for them, and that not only in publick when I joyned with others, in a Fast-day appointed for them, which might be done in Policy or for Ostentation, but also in secret, between God and my own Soul, and that with a sincere and hearty Affection: For what is done secretly and affectionately, is said to be done in the Bosom, Numb. 11. 12. Psal. 89. 50. Prov. 21. 14. although indeed there is in those places another Proposition; which may possibly alter the Case. Or, 2. (Which seems the truest Sense) and as for my Prayer (to wit, which I joyned with my Fasting on their behalf (let it return (nothing being more frequent than for Future Verbs, to be put Imperatively) into my own Bosom, (i. e.) If any shall think or say, that my Fasting for them was but Counterfeit or Politick, and that I did not pray for them, but rather against them, as I do in this Psalm, and that under all this show I secretly wished their Death or Destruction; my earnest desire is, that the All-seeing and Heart-searching God would grant unto me, when I come into their Circumstances, the same things, which I begged for them, whether Good or Evil. And this Sense agrees with the Common use of this Phrase in Scripture, where whatsoever is repay'd to any Man, is said to be render'd into his Bosom, as Psal. 79. 12. Isa. 65. 6, 7. Ier. 32. 18. Luk. 6. 38. as elsewhere it is said, to return upon his Head..

I behaved my self Heb. I walked, Either to him, to visit and Comfort him. Or, about the Streets whither my Occasions led me. Though... alking is oft put for a Man's Carriage or Conversation. as though he had been my friend, Or brother: I bowed down Went hanging down my Head, as Mourners used to do, Isa. 58. 5. heavily, as one that mourneth for his mother He mentions the Mother rather than the Father, Either, because her tender Affection and Care, and Kindness to him, had more won upon his Heart, and made him more sensible of the Loss; Or, because through the Depravation of Man's Nature, Children are many times less sensible of their Fathers loss; Or, Death because it is Compensated with some Advantage to themselves, which does not usually happen upon the Mothers Death. Some render it, as a Mourning Mother, for the loss of her Son. But this does not seem to suit so well with the Order of the Hebrew Words..

But in mine adversity Heb. in my Halting, (i. e.) When I was in great Danger, of falling into Mischief. When I had any Sickness, or ill success in my Affairs, and was almost lost: for such are said to Halt, Mich. 4. 6, 7. Zephan. 3. 19. See also, Psal. 38. 17. Ier. 20. 10. they rejoyced, and gathered themselves together To wit, against me, as it is expressed in the next Clause; Either, because they were so full of joy at the Tydings, that they could not contain it in their own Breasts, but sought to Communicate it to others: Or, that they might insult over me, and please and recreate themselves, and one another with Discourses about it: Or, that they might consult how to improve the advantage, which they now had against me, to my utter Destruction.: yea, the abjects Or, vi... e Persons, Either for the meanness of their Condition, Or, for their wickedness, for which they were worthy to be beaten, as the Phrase is, Deut. 25. 2. Where the Hebrew word is of the same Root with this. Or, the Lame, as this very Word is rendred, 2 Sam. 4. 4. and 9. 3. to wit, of their Feet, as it is there expressed. The Cripples that could not walk without Trouble and Pain, were as forward as any, to go to these Meetings upon this Occasion., gathered themselves together against me, and I knew it not This may be added to express either, their Hypocrisie and Pretences, of Respect and Affection to him, by reason whereof he had no Suspition of them, nor of any such Practices of theirs; Or, his own Danger, that he did not know, and therefore could not prevent their Plots and Conspiracies against him. Heb. and I knew not. Which is by others, and well may be rendred thus, Even they whom I knew not, they whom I was so far from provoking by any Injury, that I never saw their Faces, nor heard of their Names.; they did tear me (i. e.) My good Name with Scoffs and Calumnies, and Reproaches and Curses., and ceased not Heb. were not silent, (i e.) Did thus unweariedly and continually..

With hypocritical Or, Profan..., as this word signifies, Iob 8. 13. and 1.... 16. and 15. 34. and 17. 8. and, as some add in all other places. mockers Whose common Practice it is to scoff at and deride others, and me in particular. in feasts Or, of or for a Cake: Or, a Morsel of Bread, as this Word signifies, 1 Kings 17. 12, 13: and 19. 6 By which he further shows what vile and worthless Persons these were, that would trangress for a Morsel of Bread, as it is said, Prov. 28. 21. They made themselves Buffoons and Jesters, and accustomed themselves to Mock and deride David, that thereby they might gain Admittance to the Acquaintance, and Tables of great Men, where they might fill their Bellies; which was all that they sought for, or got by it.: they gnashed upon me with their teeth They used all Expressions of Rage and Hatred against me, among which this was one, Iob. 16. 9. Lament 2. 16. This they did to curry Favour with my great and potent Adversaries..

LORD, how long wilt thou look on Like an idle Spectator, without affording me any Pity, or Help?? rescue my soul from their destructions, my darling To wit, my Soul, as it is in the former Clause. Heb. my only One: which is now left alone and forsaken by my Friends, and has none to trust to but God. See on Psal. 22. 21. from the lions.

I will give thee thanks in the great congregation When I shall be restored to the Liberty of the publick Assemblies, and solemn Feasts.: I will praise thee among * much people.

Let not them that are mine enemies wrongfully rejoyce over me, neither let them wink with their eye (i. e.) Mock me or insult over me, as this Phrase signifies, Prov. 6. 13. and 10. 10., that hate me without a cause.

For they speak not peace They are Enemies to all peaceable Counsels, they breath out nothing but Threatnings and War.: but they devise deceitful matters They use not only open Violence but Deceit, and subtil Artifices. against them that are quiet in the land Against me, and my Followers, who desire nothing more than to Live quietly and peaceably, under Saul's Government..

Yea, they opened their mouth wide against me Either, 1. To devour me. It is a Metaphor taken from wild Beasts, when they come within reach of their Prey. Or 2. to pour forth whole Floods of Scoffs and Slaunders, and Contumelies., and said Aha, aha An Expression of Joy and Triumph. See on Iob 39. 25 Psal. 40. 15. Heb. has seen, to wit, what we have long desired, and hoped for. See the same or like Ellipsis, Psal. 54. 7. and 59. 10. and 112. 8., our eye has seen it z.

This thou hast seen As they say they have seen, so my Comfort is, thou also hast seen, and dost observe all their Plots and Threats, and all my Distresses and Calamities, which I suffer for thy sake. Or, be not Deaf, to wit, to my Prayers. The same Word signifies, both to be silent, and to be Deaf. See on Psal. 28. 1., O LORD, keep not silence b: O LORD, be not far from me Do not withdraw thy Favour and Help from me..

Stir up thy self and awake to my judgment, even unto my cause At last undertake to plead my Cause, against mine Adversaries., my God and my Lord.

Judge me, O LORD my God, according to thy righteousness Whereby thou usest and lovest to defend the Innocent, and to punish their Oppressors., and let them not rejoyce over me.

Let them not say in their hearts, Ah, so would we have it Heb. Aha, our Soul, (i. e.) Oh our Soul, cry Aha, an Expression of mirth, as before v. 21. Or, Aha, we have our Wish or Desire, as the Soul is taken, Psal. 41. 2. David is now as low, as we could wish him.: let them not say, we have swallowed him up.

Let them be ashamed and brought to confusion together As they gathered themselves together, to deride and oppose me, so do thou gather them together to destroy them. Or, in like manner, one as well as another: let the Proud and great Ones of them be disappointed and ashamed, as well as the meanest among them., that rejoyce at mine hurt: let them be clothed with shame and dishonour, that magnifie themselves The same Ellipsis we have, Psal. 38. 16. and 55. 12. Ier. 48 26. Or, their Mouth, as it is expressed Obad. v. 12. So Ezek. 35. 13. That extol themselves and their Power, and look upon me with scorn and Contempt. against me.

Let them shout for joy, and be glad, that favour my righteous cause That wish well to it, although they want either Strength or Courage to Plead it.: yea, let them say continually, Let the LORD be magnified (i. e.) Exalted and praised for his Righteousness, and Truth and Goodness, manifested in my Deliverance. Mine Enemies great Design, is to magnifie themselves, v. 26. but my chief desire is, that God may be magnified., which has pleasure in the prosperity of his servant.

And my tongue shall speak of thy righteousness, and of thy praise, all the day long.