Exegetical and Hermeneutical Commentary of Psalms 35:13
But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.
13. The ‘good’ he had done to them. His sympathy when they were in trouble was no mere formality. He prayed for their recovery, humbling himself before God with mourning and fasting (Psa 69:10-11; 2Sa 12:16; Joe 2:12), that their sin might be forgiven and their sickness removed.
humbled ] R.V., afflicted. It is the technical term for fasting in the Law. See Lev 16:29; Lev 16:31; Lev 23:27; Lev 23:32; Num 29:7; Isa 58:3; Isa 58:5.
and my prayer returned into mine own bosom ] An obscure phrase; not to be explained of the attitude of earnest prayer with head bent down on the bosom so that the prayer which came from his heart seemed to return thither again (1Ki 18:42 does not justify this explanation): nor again, that his prayer returned to him without effecting its object (Mat 10:13), for there would be no point in his prayer being unanswered: but rather, my prayer shall return into mine own bosom. They have recompensed him evil for good; but his prayer will not be unrewarded. As the causeless curse returns with interest into the bosom whence it issues (Psa 79:12), so the prayer at least brings back a blessing to its offerer (Jer 18:20).
Fuente: The Cambridge Bible for Schools and Colleges
But as for me – The psalmist now contrasts their conduct with his own. He refers to the recollections of his past life, and to the acts of kindness which he had shown to them in thees of trouble, as more deeply marking the evils of their own conduct now.
When they were sick – Compare the notes at Job 30:25. It would seem from this that the persons referred to, who now treated him with so much ingratitude, were those with whom he had been formerly intimately associated, or whom he had regarded as his personal friends, since it cannot be supposed that this deep sympathy would have been shown for those who were altogether strangers to him.
My clothing was sackcloth – Compare the notes at Psa 30:11. The meaning is, that he showed the deepest sympathy in their distress by putting on the emblems of humiliation or mourning. It was also with reference to prayer in their behalf; and to fasting, that he put on these marks of grief. The idea is, that he did all that was understood to be connected with the deepest humiliation before God, and that would fit the mind for earnest prayer in their behalf. He felt that their restoration to health – that the preservation of their lives – depended on God, and he most earnestly and fervently pleaded in their behalf.
I humbled my soul with fasting – Margin, afflicted; so the Hebrew properly means. The word soul here is equivalent to self; I afflicted myself. He subjected himself to the pains of hunger, that he might be better prepared to offer fervent and acceptable prayer. Among the Hebrews fasting and prayer were much more closely connected than they are with Christians. See Dan 9:3; Mat 17:21; Luk 2:37.
And my prayer returned into mine own bosom – DeWette explains this as meaning, I prayed with my head sunk on my bosom; that is, with the head bowed down, so that the prayer which went out of Iris lips seemed to return again to his own bosom – that earnest prayer which one offers when the head is bowed with sorrow. A posture somewhat similar to this is referred to in the case of Elijah, 1Ki 18:42 : And he cast himself down upon the earth, and put his face between his knees. The posture of prayer with the head reclining toward the bosom is common among the Muslims, Reland de Religione Mohammetica, p. 87. Jarchi explains this as meaning that he sought the same for those who were now his enemies which he would for himself, or that he desired that that should come into his own bosom which he sought for them. Prof. Alexander supposes that this means, according to a traditional interpretation of the Jews, that he desired that the prayer which he offered might redound to his own advantage: My prayer shall not be lost, it shall return in blessings to the heart which prompted it. There can be no reason to doubt that this is true in fact; and that prayer offered for others does bring back blessings to those who offer it. But to suppose that this was the motive in the case is to suppose that the psalmist was wholly selfish, and would take away the very point of his observation about his prayer – that it was dictated by the sincerest love for them and true sympathy for their sufferings. The most simple interpretation, therefore, is that which supposes that the prayer was offered under such a burden of grief on account of their sufferings, that his head sank on his bosom; or, in other words, that the prayer which was offered was such as is presented when the heart is most burdened and most sad.
Fuente: Albert Barnes’ Notes on the Bible
Psa 35:13
I humbled my soul with fasting.
The duty of fasting
So said David. All Gods faithful children, under every dispensation, have observed the same rule. So must each one now say, who hopes for the highest degree of blessedness hereafter. Can none, then, be saved without fasting? I have heard people sometimes ask. This question might be answered by another: Can any be saved without praying? The same authority has commanded the observance of both. But fasting is an unpleasant duty; and those who wish to escape from it, while they readily grant that it was practised by the Jews, deny that it is binding upon Christians. Did not our Lord fast forty days and forty nights, thus setting us an example of subduing the flesh to the Spirit, that in this way His godly monitions may be more perfectly obeyed? Do not the apostles tell us that they were in fastings often? Do they not enjoin it upon Christians to give themselves to fasting and prayer? This may all be true, answers an objector, but why not leave it to each one to discharge this duty when he feels disposed, and why celebrate the fast of Lent, which sprung Up, perhaps, during the dark ages of the world? In reply to the first question, I would merely say that if we wait until we feel in a humour to fast, we shall never fast at all. Hence the wisdom of the Church in appointing stated seasons (or it, when we are bound to attend to it, or prove ourselves unworthy and disobedient children. Our Saviour said to His disciples (Mat 9:15). And from the earliest ages of the Church directions concerning this observance are found. But while it is expected of all to keep the fasts of the Church, all cannot observe them alike. The sick, or such as are just recovering their health, may not be able, perhaps, to abstain from food; and they who are obliged to toil hard for their daily bread, require more to sustain their strength than those whose lives are less active. But all should deny themselves in some way. (John H. Norton.)
My prayer returned into mine own bosom.—
The benefits of prayer
The ancient garments were loose and flowing, and fell in a hollow fold upon the bosom; into which fold were often put articles of use, or value, for the convenience of carriage; and especially when presents were made, they were frequently deposited there. By his prayer returning into his own bosom, therefore, David meant, that though it failed to bring the desired benefit to those for whom it was delivered, it should turn to his own recompense and advantage. Such is the case, more or less, with all the acts of kindness rendered to our neighbour; they conduce not only to his benefit but our own. Ye who take delight in the well-being of others, and make it a business in your life to minister thereto, know well the value of this grace to your own hearts; it is a perpetual source of consolation and satisfaction. And even if you fail in pleasing those whom you seek to please, or in benefiting those whom you seek to benefit; still the good to yourself is not lost; there is joy in the endeavour, independent of the result. The pious act to which the text alludes was the fruit of love, of the most disinterested and holy affection. David was surrounded with bitter and violent enemies, who daily sought his life; and the manner in which he expresses himself respecting them reminds us strongly of Davids Lord. He lifted up his heart in supplication to the mercy-seat; he did all that in him lay. But his prayer was not granted, as neither was the prayer of Jesus for the reckless Jew. From this remarkable instance before us, I am led to speak of the value of intercessory prayer, of prayer for our brethren, and for all our fellow-creatures. God has ordained it (1Ti 2:1). We know not what may be dependent upon our prayers. What good they may bring to them for whom we pray. And assuredly they bring much good to us.
I. The prayer for superiors of every kind begets in us that spirit of obedience, which God has commanded, and which God will bless.
II. Children pray for parents. Who can tell the benefits which they themselves derive from this duty? On the other hand, the parent prays for the child. The child is wayward and wanton: the parent prays for correction and amendment; but they do not always come. But the supplication is not without its fruit, in blessed peace of mind from knowing that he has done his best: that his child was not ruined by his neglect to pray for him. And so–
III. for all relatives. The principle of mutual love is kept alive thereby.
IV. But perhaps the most observable instance of all is that wherewith the text is connected, the supplication for enemies. This is a peculiar exercise of faith: this requires a greater struggle in the inner man, to obtain the mastery over our own self-love; and to make us desire with godly sincerity the good of those who have injured us, and to entreat the Lord for it, as for our own favour and blessing. This is indeed a victory of the Spirit of grace; and the Lord honours it with a signal reward, and makes it productive of vast benefit to our souls. Such was the Lords own example. Let us also herein follow our Lord. (J. Slade, M. A.)
The remunerative power of charity
The psalmist is speaking of the ungrateful returns which he received from his enemies for many acts of kindness. When they were in trouble and sickness, he did not fail to intercede with God on their behalf: he prayed for them, and put on sackcloth, and fasted; whereas, he goes on to say, in mine adversity they rejoiced, etc. Were, then, his prayers all thrown away? Not so; he was persuaded that they would return into his own bosom; that the prayers, that is, which should be fruitless in regard to those for whom they were presented, should certainly produce good to him by whom they had been offered. Now, we do not think that sufficient attention is paid to the various modes in which what is done for others, returns, as it were, to the doer, gust as though God regarded it as a loan, and would not permit it to remain long in his hands–for we hardly know the philanthropic deed in regard of which we may not prove the high probability, if not the certainty, that he who performs it gains an abundant requital, even if you suppose him not moved by the purest motive, or not bringing into account the recompenses of eternity. The interests of the several classes in a community, nay, of the various members of the vast human family, are so bound up one with the other, that it is scarcely possible for an individual benefit to fail to be a general; and if the good which is wrought in an isolated quarter cannot remain there, but must propagate itself over wide districts, we may easily believe that God, who orders and appoints all things so that they work His own ends, causes much of this reflected good to fall on the party with whom it originated; and thus he who fasted and humbled himself in sackcloth finds that his prayer hath returned into his own bosom. If I support infirmaries for children, I take the best means of preventing our being hereafter burdened with sickly and dependent families; disease is corrected, and the injuries are repaired in childhood which entail on us, if neglected, a crowd of miserable objects; and what I give to the pining infant I more than receive back from the vigorous man. If I support hospitals for the reception of those who must otherwise perish unregarded, what do I but take measures to continue to his family the industrious father, on whom it hangs for subsistence, and whose death would make it a pensioner on benevolence? Then surely what I give will, in all probability, return into mine own bosom, if it prove instrumental in preserving a useful member to the community, and prevent fresh demands upon charity. Neither does this take into account what ought not to be omitted–that there is a direct tendency in hospitals and infirmaries to the nourishing in the poor kindly feelings towards the rich; and he can know little of the mutual dependence of the several ranks in society, who does not know that money employed on the procuring this result is money at interest, and not money sunk. But let us now consider more particularly the ease in which the motive to benevolence is such as God approves–man acting from a principle of love to the Saviour, who has declared that He counts as done to Himself what is done for His sake to the least of His brethren. We believe that even in the present life the remunerating power will have a greater sphere of exercise in this case than in any other. It is to be observed, that though a Christian will be ready, with St. Paul, to do good unto all men, he will study with the same apostle to do good, especially to those that are of the household of faith; and if his charities bring him mostly into association with those who are serving the same Lord, and if, though he neglect not the temporal, he is chiefly instrumental in supplying the spiritual wants of the destitute, it is very evident that there will be that returned to him in the prayers and blessings of those whom he succours, which there would not be if the objects of his benevolence were all at enmity with God. But if we may contend that what we have called the remunerating power of charity is already in operation, who can doubt that hereafter, when we reach the time and scene, which are specially appointed for the Divine retributions, it will be proved to the letter that our gifts and our deeds have returned into our own bosoms. When we read that even a cup of cold water given in the name of a disciple shell not lose its reward, we are taught that God takes account of the minutest acts of Christian benevolence, and designs them a recompense, so that as not even the least can escape His observation, not even the least shall be without retribution. He annexes rewards to our actions to show His graciousness, and to animate to obedience; and, with this as the base, He may justly be expected to leave no service unrequited, and yet at the same time to requite in proportion to the action. But with all the reasons there may be for expecting the most exact retributions, who can doubt that the righteous will hereafter be amazed and overcome, as the strict connection is shown them between what they did and what they enjoy? (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Sick; or in any other great misery.
Sackcloth; which was the habit of mourners, Gen 37:34; Mat 11:21; Rev 11:3.
I humbled my soul, Heb. I afflicted my soul, (of which phrase see Lev 16:29,31; 23:27,32, &c.,) partly with fasting, and partly with compassion and fervent prayers for them. 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 doth 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 public, when I joined 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, Num 11:12; Psa 89:50; Pro 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 joined 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 politic, 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 repaid to any man is said to be rendered into his bosom, as Psa 79:2; Isa 65:6,7; Jer 32:18; Luk 6:38, as elsewhere it is said to return upon his head.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. prayer . . . bosommaydenote either the posturethe head bowed(compare 1Ki18:42) or, that the prayer was in secret. Some think there isa reference to the resultthe prayer would benefit him if not them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But as for me, when they were sick,…. Or under any disorder or distress of body or mind, when any misfortune or infirmity attended them; meaning Saul and his courtiers, before David was persecuted by them;
my clothing [was] sackcloth; that is, he was grieved, and mourned for them, it being usual to put on sackcloth in time of mourning; see
Ge 37:34;
I humbled my soul with fasting; on the account of them, giving up himself to prayer for them, as follows:
and my prayer returned into mine own bosom; that is, he prayed privately and heartily for them, as for himself; he was constant in it, his heart was in it, and he took delight in it, and he was heard and answered; unless the sense should be, that his prayer was slighted by them, and so returned back to himself, as a present despised is returned; but however it was not without its effect, the good for which he prayed for them was returned by the Lord unto him.
Fuente: John Gill’s Exposition of the Entire Bible
(13)
And my prayer returned into mine own bosom.This has been most variously explained. The context evidently implies something done for the benefit of the whilome friends for whom, in their sickness, the poet had worn sackcloth, and had fasted and adopted all the other signs of mourning. We must therefore set aside (1) the idea of fruitless prayer, in spite of the analogy of Mat. 10:13, Luk. 10:6. (2) The notion that the answer to the prayer came back to the psalmist himself, instead of to those for whom it was offered, must also be set aside. And (3) we must reject the notion of secret, i.e., silent prayer, in spite of Pro. 17:23; Pro. 21:14, since all the outward and visible signs of mourning are indicated, and the very object was to show sympathy and interest.
There remains (1) the literal, and my prayer turned upon my bosom, referring to the posture described in Psa. 35:14. (Comp. 1Ki. 18:42, where, however, there is no express mention of prayer.) The words were, as it were, muttered into his bosom. This is the view of Ewald and Delitzsch, but seems prosaic. (2)The far more probable meaning, my prayer came back again and again to my bosom, i.e., was repeated over and over again; just as we say, the thought recurred to my mind. (Comp. the common phrase for thoughts coming upon the heart, Jer. 3:16; Jer. 7:31, etc.) The Hebrew verb has this frequentative sense in one of its conjugations.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. When they were sick It is plain David refers to an actual experience. He had put on sackcloth, fasted and prayed, when those had been “sick” who now rejoiced at his fall.
My prayer returned into mine own bosom As my enemies were not in a moral state to be benefitted by my prayers, the blessings I had invoked upon them returned to me. Compare Mat 10:13; Luk 10:6
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 35:13. And my prayer returned into mine own bosom And my prayer rested, or settled in my bosom; i.e. “I was never without a prayer for them in my breast;” for it would be odd, says Mudge, to talk of prayers returning, without having mentioned any prayer at all.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 556
COMPASSION TO THE SICK
Psa 35:13-14. As for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into my own bosom. I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.
THE precepts of Christianity appear to be so pure and exalted, that all attempt to obey them must be vain. This is particularly the case with respect to the conduct which is to be observed towards those who injure us. To forgive them, is not sufficient. We must not only forbear to avenge ourselves upon them, but must do them good, and act towards them with most unbounded benevolence: I say unto you, says our Lord, Love your enemies; bless them that curse you; do good to them that hate you; and pray for them that despitefully use you and persecute you. But this duty is by no means impracticable: for even under the Law it was practised to an astonishing extent by David, who laboured to the uttermost, not only not to be overcome of evil, but to overcome evil with good.
Scarcely any thing could exceed the bitterness of Saul towards his servant David: yet when David had him altogether, and as it should seem by a special intervention of Providence, in his power, he would neither hurt him himself, nor suffer him to be hurt by others: nay more, when either Saul, or any of those who joined with him in his relentless persecution of an unoffending servant, were stricken with any disease by God himself, so far from rejoicing at it, or even being unconcerned about it, he laid it to heart, and set himself by fasting and prayer to obtain for them a removal, or at least a sanctified improvement of their sufferings: in a word, he felt for them as if they had been his dearest friends, or his most honoured relatives.
Whilst this conduct of David evinced the height of his attainments in relation to a forgiving spirit, it shewed how justly he estimated the condition of a man oppressed with sickness, and at the same time destitute of the consolations of religion, and unprepared to meet his God. This is a subject deserving of peculiar attention: for, in truth, it is very seldom viewed as it ought to be, even by religious characters. Slighter feelings of sympathy are common enough: but such as are described in our text are rarely experienced. To excite them in all our hearts, we shall shew,
I.
How much the sick stand in need of our compassion
Ungodly men, whether in health or sickness, are in a truly pitiable condition; for they are walking in darkness, and ignorant whither they are going, whilst they are on the very brink and precipice of the bottomless abyss of hell. But in sickness they are peculiar objects of our compassion: for,
They are then bereft of all that they before enjoyed
[The pleasures of society, the sports of the field, the amusements of the theatre or the ball, and even the researches of science, have now lost their relish They have neither strength nor spirits for such employments. Even the light itself, which is so cheering to those in health, is almost excluded from their chamber, because of their inability to endure its splendour.]
Nor have they any substitute to repair their loss
[Those who were their companions in pleasure, have no taste for those things which alone would administer comfort in this trying hour. They may make from time to time their complimentary inquiries, but they cannot sympathize with the afflicted, and, by participation, lighten their burthens. If they come to visit their friend, they have nothing to speak of but vanity, nothing that can strengthen his weak hands, or sustain his troubled mind. Miserable comforters are they all, and physicians of no value. Nor does the sick person himself find it so easy to turn his mind to heavenly things as he once imagined. When immersed in the world, he supposed that it would be time enough to think of eternity when he should be laid aside by sickness; and he concluded that m that season he should feel no difficulty in turning his mind to heavenly contemplations: but he now finds that this is a very unfavourable season for such employment, and that pain or lassitude unfit him for them. He cannot collect his mind; he cannot fix it with any energy on things to which it has been a stranger: and the feelings of the body almost incapacitate him from attending to the concerns of the soul. Thus, however he may abound in worldly wealth and honour, he is a poor, destitute, unhappy being ]
But the distress of the sick is greatly aggravated, if poverty be added to all their other trials
[A poor man in a state of health is as happy as his richer neighbours: but when he falls into sickness, his condition is very pitiable. He is unable to procure the aid which his disorders call for: yea, he cannot provide even the necessaries of life. His family, deprived of his earnings, fall into the extremest want. The little comforts which they have hitherto had for clothing by day and for rest by night, now are sold one after another to supply food for the body, or are pledged never more to be redeemed. Cold, hunger, and nakedness greatly aggravate the pressure of their disorders; and the miseries of a dependent family are an overwhelming addition to the weight already insupportable. The resources which might somewhat alleviate the sorrows of one in opulence, are wholly wanting to the poor: so that, if they have not the consolations of religion to support them in their sickness, they are objects of the deepest commiseration.]
Let us then consider,
II.
What is that measure of compassion which we ought to exercise towards them
If we consider only the temporal distress of the sick, our sympathy with them should be deep
[It is not sufficient to express a few words of commiseration, and to send a little relief; we should feel for them as for ourselves; and bear a part of their burthens on our spirit, no less than in our purse. It was in this way that Job exercised this amiable disposition: Did not I weep for him that was in trouble? Was not my soul grieved for the poor [Note: Job 30:25.]? And it is in this way that we also must fulfil the law of Christ [Note: Gal 6:2. Rom 12:15.] ]
But more especially should we feel this from a regard for their souls
[Pious as David was, we can have no doubt but that in his griefs for Saul and Doeg, he had respect to their spiritual, as well as their temporal, condition. And this accounts for the strong feelings expressed in our text. He knew in what a fearful state they would be found, if they should die impenitent: and therefore, to obtain for them, if possible, a deliverance from such a heavy judgment, he fasted, and prayed, and clothed himself with sackcloth, and pleaded with God in their behalf, just as if they had been his dearest friends or relatives. He forgat all the injuries which they had done him, and were daily heaping upon him, from a persuasion that they did infinitely greater injury to their own souls, than it was possible for them to do to him. The thought of the danger in which they were of perishing for ever, quite overwhelmed him, so that he was bowed down, and as it were inconsolable, on their account. Now this is precisely the state in which our minds should be towards persons on a bed of sickness, whether they be rich or poor, friends or enemies. Their souls should be precious in our eyes: and we should exercise towards them that very same love which filled the bosom of our Lord Jesus Christ, who, though he was rich, yet for our sakes became poor, that we through his poverty might be rich [Note: 2Co 8:9.]. Nor let it be thought that this is proper for ministers only, or for those who have nothing else to occupy their time. David was accustomed to scenes of blood, and occupied day and night with the laborious duties of a General; yet he blended the feelings of sympathy and compassion with the intrepidity and ardour of a man of war. In like manner should we, however high our station, or numerous our engagements, find time and inclination for all the offices of Christian love.]
That we may be stirred up to such benevolence, let us contemplate,
III.
The benefit that will accrue from it to our own souls
Our exertions, however great, may not always prosper in the way we could wish
[We fear that Saul and Doeg were but little profited by the sympathy of David. And we also may abound in visiting the sick, and see but little fruit of our labour. Indeed, much of the fruit which we think we see, proves only like the blossom that is soon nipped by the frost, and disappoints our expectations. Not that our labour shall be altogether in vain [Note: If this be the subject of a Sermon for a Visiting Society, or Hospital, any particular good that has been done to the souls of men may here be distinctly specified.]. We are persuaded, that if we labour with assiduity and tenderness to benefit the souls of men, God will make some use of us. Like Isaiah, we may have occasion to say, Who hath believed our report? yet, like him, we shall have in the last day some to present to the Lord, saying, Here am I, and the children thou hast given me. The bread that we have cast upon the waters shall, in part at least, be found after many days. ]
But our labour shall surely be recompensed into our own bosom
[So David found it: his fastings and prayers, if lost to others, were not lost to himself: they returned into his own bosom. And thus it will be with us. The very exercise of love, like the incense which regales the offerer with its odours, is a rich recompence to itself. Moreover, every exercise of love strengthens the habit of love in our souls, and thereby transforms us more and more into the Divine image. And may we not say, that exercises of love will bring God himself down into the soul? We appeal to those who are in the habit of visiting the chambers of the sick, whether they have not often found God more present with them on such occasions than at any other time or place? Have they not often, when they have gone with coldness, and even with reluctance, to visit the sick, received such tokens of Gods acceptance, as have filled them with shame and self-abhorrence, for not delighting more in such offices of love?
But, if even here so rich a recompence is given, what shall we receive hereafter, when every act of love will be recorded, acknowledged, recompensed; and not even a cup of cold water given for the sake of Christ, shall lose its reward? Little as we think of such actions, (and little we ought to think of them as done by ourselves) our God and Saviour regards them with infinite delight, and will accept every one of them as done unto himself: I was sick and in prison, and ye visited me. Let all then know, if they thus invite the sick, the lame, the blind, to participate with them in their temporal and spiritual advantages, they shall be recompensed at the resurrection of the just [Note: Luk 14:14. Heb 6:10.].]
Address
1.
The poor
[We have represented you as in some respects under great disadvantages in a time of sickness: but in other respects the advantage is altogether on your side. The friends of the rich are almost uniformly bent on keeping from them all those who would seek to benefit their souls: and, if one get access to them, one scarcely dares to speak, except in gentle hints and dark insinuations; whilst their friends in general are doing all they can to divert their minds from all serious religion. But such friends as these give themselves no trouble about you; whilst the benevolent Christian who visits you begins at once to instruct you in the things that belong to your everlasting peace. Thus all the treasures of redeeming love are opened to you, whilst they are studiously withheld from the rich; and all the consolations of the Gospel are poured into your souls, whilst even a taste of them is denied to thousands, either through their own contempt of Christ, or through the blindness and prejudice of ungodly friends. Know ye then, that if on account of your want of temporal comforts we compassionate your state, we rather congratulate you on the advantages you enjoy for your immortal souls. God has said, that he has chosen the poor of this world to be rich in faith and heirs of his kingdom; and therefore we call upon you to take this into your estimate of your condition, and to adore God for having chosen better for you than you would have chosen for yourselves.]
2.
Those who engage in visiting the poor
[This is a good and blessed office, in the conscientious discharge of which, religion in no small degree consists [Note: Jam 1:27.]. Abound then, as far as your situation and circumstances will admit of it, in this holy work: but take especial care that you perform it in a proper spirit. If you would have those whom you visit to weep, you yourself must be filled with compassion, and weep over them. This is a state of mind which an angel might envy. Never did Jesus himself appear more glorious, not even on Mount Tabor, than when he wept at the grave of Lazarus [Note: Joh 11:35.]. Nor does God ever delight in his people more than when he sees them abounding in acts of love to men for their Redeemers sake [Note: Mat 6:4.]. Only see to it that you draw out not your purse only, but your souls also to the afflicted, and God will recompense it into your bosom an hundred-fold [Note: Isa 58:10-11.].]
3.
The congregation at large
[In order to administer relief to any extent, considerable funds are necessary: and where any measure of benevolence exists, it will be a pleasure to contribute towards the carrying on a work of such incalculable importance. When St. Paul went up to confer with the Apostles at Jerusalem, they added nothing to his knowledge of the Gospel; only they would that he should remember the poor: the same which I also (says he) was forward to do [Note: Gal 1:10.]. To you then would we recommend the same benevolent disposition; and we pray God that there may be in you the same readiness to cultivate it to the uttermost. All may not have time or ability to do much in instructing and comforting the poor: but all, even the widow with a single mite, may testify their love to the poor, and their desire to advance the good work in which a select number are engaged. Even those who are in deep poverty may abound unto the riches of liberality [Note: 2Co 8:1-4.]. Let all then prove the sincerity of their love to Christ by their compassion to his poor members [Note: 2Co 8:8.]; and let them know, that even a cup of cold water given for his sake shall in no wise lose its reward.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Literally this is true of Christ. For our sickness was unto death. And to recover us did not Jesus clothe himself with the sackcloth of mortality? Did he not fast forty days and forty nights? Did he not both fast and pray, and mourn over us as though we had been friends or brethren, when we were all enemies to God by wicked works? Oh, thou compassionate Lord! Yes! thou wert a brother indeed born for adversity! Thou wert and art a friend at all times, and thou didst, and still thou dost comfort us, as one whom his mother comforted. Pro 17:7 ; Isa 66:13 ; Joh 15:13-15 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 35:13 But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.
Ver. 13. But as for me, when they were sick ] i.e. Any way afflicted, when they ailed anything.
My clothing was sachcloth
I humbled my soul with fasting
And my prayer returned into mine own bosom
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
clothing, &c. Figure of speech Metonymy (of Adjunct), App-6, put, by Symbol, for feelings of sorrow.
with fasting = in the Fast: i.e. on the great Day of Atonement (Lev 16)
Fuente: Companion Bible Notes, Appendices and Graphics
when: Psa 69:10, Psa 69:11, Job 30:25, Mat 5:44, Rom 12:14, Rom 12:15
humbled: or, afflicted, Lev 16:29, Lev 16:31, 1Ki 21:27-29, Isa 58:3, Isa 58:5, Mat 9:14, Mat 9:15
my prayer: Mat 10:13, Luk 10:6
Reciprocal: Lev 23:27 – afflict Lev 23:32 – afflict Num 29:7 – afflict Num 30:13 – to afflict 2Sa 1:12 – General 2Ki 19:1 – covered 1Ch 21:16 – clothed Job 31:29 – General Psa 73:2 – But Psa 109:24 – knees Dan 9:3 – with Mat 6:16 – when Joh 11:35 – General 2Co 7:11 – revenge 1Ti 2:8 – without
Fuente: The Treasury of Scripture Knowledge
Psa 35:13. When they were sick Or in any other great misery; my clothing was sackcloth Which was the habit of mourners. I humbled Hebrew, I afflicted, my soul with fasting And with compassion and fervent prayers for them; and, or but, my prayer returned into mine own bosom 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 this clause may be rendered, And my prayer in my bosom returned; that is, I daily and frequently repeated my prayers for them, and that not only in public, when I joined with others, 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. Others render it, My prayer rested, or, settled in my bosom That is, I never was without a prayer for them in my breast. So Mudge.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
35:13 But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and {l} my prayer returned into mine own bosom.
(l) I prayed for them with inward affection, as I would have done for myself: or, I declared my affection with bowing down my head.
Fuente: Geneva Bible Notes
When they were sick, David prayed for their recovery and mourned over their condition. He even fasted, which shows the extent to which he sacrificed so they would recover. [Note: On the practice of fasting, see Kent D. Berghuis, "A Biblical Perspective on Fasting," Bibliotheca Sacra 158:629 (January-March 2001):86-103.]