6<\/strong>. Literally:<\/p>\n Let him rain snares upon the wicked!<\/p>\n Fire and brimstone and scorching blast be the portion of their cup!<\/p>\n A wish takes the place of the simple statement ( he shall rain<\/em>) which might have been expected. Cp. Psa 12:3<\/span>. May the wicked meet the fate of Sodom, so often alluded to as the typical example of signal judgment upon gross and defiant sin. The language is borrowed from Gen 19:24<\/span>. Cp. Deu 29:23<\/span>; Eze 38:22<\/span>. The ‘snares’ are to entangle them so that they cannot escape from the fire which consumes, and the fatal simoom which suffocates. But possibly we should follow the version of Symmachus in reading coals of fire<\/em> for snares<\/em>. So Cheyne and others. Cp. Psa 18:12<\/span>; and Psa 140:10<\/span> (a psalm containing other allusions to this psalm).<\/p>\n Upon the wicked – <\/B>Upon all the wicked.<\/P> He shall rain – <\/B>He shall pour down as in a furious tempest.<\/P> Snares – <\/B>It seems rather incongruous to speak of raining down snares, – understanding by the word snares, as it is used with us, that which entangles, as the snares by which we catch a bird, or by which a wild animal is taken. Compare the notes at Job 18:8-10<\/span>. The word used here, however, seems to refer to anything by which one is taken in his career or course, or is involved in difficulties; and the meaning is, that God would arrest or seize upon the wicked, as a wild beast is secured by the snares or the toils of the hunter. By their being sent down as in a rain, is denoted that such means of their arrest and punishment would exist in abundance, so that they could not escape.<\/P> Fire and brimstone – <\/B>There is probably an allusion here to the destruction of Sodom and Gomorrah, Gen 19:24<\/span>. As those cities were eminent for their wickedness, and were destroyed on account of their guilt, they furnished an illustration of the manner in which God would treat the wicked in all future times. As they were destroyed on account of their wickedness, so will all the wicked be destroyed.<\/P> And an horrible tempest – <\/B>As a furious blast of wind sweeps away houses and trees, spreading wide desolation, so will the wicked be swept away by the manifestation of the wrath of God.<\/P> This shall be the portion of their cup – <\/B>That is, this shall be what they shall drink. See the note at Isa 51:17<\/span>. The idea is, that the Lord holds out to them a cup for them to drink – a cup containing a deadly mixture. The allusion is to the mode of administering punishment by a poisonous draught – not an unfrequent mode of punishment in ancient times. The idea in the whole verse is, that the wicked would be destroyed, and that, therefore, there was nothing ultimately to be apprehended from them. God would protect his own friends, and would destroy all those that sought their hurt. In these circumstances the righteous should confide in him as their protector, and not flee.<\/P> <\/p>\n Psa 11:6<\/span><\/p>\n Upon the wicked He shall rain snares.<\/em><\/p>\n<\/p>\n Divine rectitude in punishing sin<\/strong><\/p>\n 1. <\/strong>Possibly physical suffering. It is called everlasting fire, outer darkness.<\/p>\n 2. <\/strong>Spiritual misery. It is spoken of as, a prison, the blackness of despair.<\/p>\n 3. <\/strong>Wretched reflections. Son, remember.<\/p>\n Verse 6<\/span>. Upon the wicked he shall rain<\/B><\/I>] This is a manifest allusion to the destruction of Sodom and Gomorrah.<\/P> <\/P> Snares<\/B><\/I>] Judgments shall fall upon them suddenly<\/I> and unawares<\/I>.<\/P> <\/P> Fire<\/B><\/I>] Such as shall come immediately from God<\/I>, and be inextinguishable<\/I>.<\/P> <\/P> Brimstone<\/B><\/I>] Melted by the fire, for their drink<\/I>! This shall be the portion of their cup<\/I>.<\/P> <\/P> A horrible tempest<\/B><\/I>] ruach zilaphoth<\/I>, “the spirit of terrors.” Suffering much, and being threatened with more, they shall be filled with confusion and dismay. My old MS. has gost of<\/I> stormis<\/I>. See at the end. See Clarke on Ps 11:7<\/span>. Or, the blast of destructions<\/I>. This may refer to the horribly suffocating Arabian wind, called [Arabic] Smum<\/I>.<\/P> <\/P> Mohammed, in describing his hell<\/I>, says, “The wicked shall drink nothing there but hot stinking water; breathe nothing but burning winds; and eat nothing but the fruit of the tree zakon<\/I>, which shall be in their bellies like burning pitch<\/I>.” Hell enough!<\/P> <\/P> The portion of their cup.<\/B><\/I>] Cup<\/I> is sometimes put for plenty<\/I>, for abundance<\/I>; but here it seems to be used to express the quantum<\/I> of sorrow<\/I> and misery<\/I> which the wicked<\/I> shall have on the earth. See Ps 75:8<\/span>; Isa 51:17<\/span>, Isa 51:21-23<\/span>; Jer 25:15<\/span>; Jer 49:12<\/span>; La 4:21-22<\/span>. It is also used in reference to the afflictions of the righteous, Mt 20:22<\/span>; Mt 26:39<\/span>, Mt 26:42<\/span>; Joh 18:11<\/span>.<\/P> <\/P> We find a similar metaphor among the heathens. The following, from Homer<\/I>, Il. xxiv., ver. 525, is in point: – <\/P> ,<\/P> ‘ ,<\/P> <\/P> , , <\/P> ,<\/P> , ‘ .<\/P> <\/P> Such is, alas! the god’s severe decree,<\/P> They, only they are bless’d<\/I>, and only free.<\/P> Two urns<\/I> by Jove’s high throne have ever stood,<\/P> The source of evil<\/I> one, and one of good<\/I>.<\/P> From thence the CUP of mortal man he fills:<\/P> Blessings<\/I> to these<\/I>; to those<\/I> distributes ills<\/I>.<\/P> To most he mingles both<\/I>: the wretch decreed<\/P> To taste the bad unmixed<\/I>, is curs’d indeed.<\/P> – POPE. <\/P> <\/p>\n He shall rain;<\/B> which notes their original to be extraordinary, and from Gods hand; and withal, that they should come plentifully, swiftly, and suddenly, violently and unavoidably, as rain commonly doth fall from heaven. <\/P> Snares,<\/B> i.e. grievous plagues or judgments, which are called snares<\/I> here, as also Job 18:9<\/span>,10<\/span>; 22:10<\/span>; Isa 8:14<\/span>; 24:17<\/span>,18<\/span>; partly because wicked men are ofttimes surprised with them when they least expect them, Luk 21:35<\/span>; and partly because they cannot escape them, nor get out of them, but are held fast and destroyed by them. <\/P> Fire and brimstone, and a horrible tempest,<\/B> i.e. dreadful judgments, so called metaphorically, and by allusion to the destruction of Sodom and other places by these means. But this he seems to speak not so much of present and temporal calamities, as of their future and eternal punishments, because he manifestly speaks of those miseries which are peculiar to wicked men; whereas David knew very well, both by his own experience, and by the history of Job, and of Israels bondage in Egypt, that all things<\/I> here came alike to all men<\/I>, good or bad, Ecc 9:2<\/span>, and that wicked men had many times a greater share of worldly prosperity than Gods own people; as David acknowledgeth and complaineth of it, Psa 73<\/span>. <\/P> This shall be the portion of their cup;<\/B> this is their portion, and as it were the meat and drink appointed to them by God. This shall certainly and unavoidably be their state or condition; which is oft called a mans part<\/I> or portion<\/I>, as Psa 16:5<\/span>; 63:10<\/span>; 75:8<\/span>; Mat 24:51<\/span>. He alludes to the ancient custom of masters of families, or of feasts, who used to distribute the several portions of meat to their domestics or guests. <\/P> <\/p>\n 6.<\/B> Their punishment is describedby vivid figures denoting abundant, sudden, furious, and utterdestruction (compare Gen 19:24<\/span>;Job 18:15<\/span>; Psa 7:15<\/span>;Psa 9:15<\/span>). <\/P> cup<\/B>is a frequentfigure for God’s favor or wrath (Psa 16:5<\/span>;Psa 23:5<\/span>; Mat 20:22<\/span>;Mat 20:23<\/span>).<\/P><\/p>\n Upon the wicked<\/strong>,…. The wicked one, the man of sin, antichrist, and upon all that worship the beast and his image, on all persecutors, and upon all wicked men in general:<\/p>\n he shall rain snares, fire, and brimstone, and an horrible tempest<\/strong>; this will be in hell, as Jarchi observes. The allusion is to the Lord’s raining fire and brimstone from heaven upon Sodom and Gomorrah, which was an example and emblem of eternal fire; see Ge 19:24<\/span>. For the beast and the false prophet, and all the antichristian party, and all wicked men, will have their part in the lake which burns with fire and brimstone. The phrases used express the dreadfulness and horribleness of their punishment; the suddenness, violence, and force, with which it will come; and the rise of it, it will be from heaven; God himself will rain this shower of wrath upon them, Job 20:23<\/span>; nor will there be any escaping it, it will be inevitable: therefore “snares” are said to be “rained”; the wicked will be snared in the works of their own hands; they will be taken and held in the cords of their own sins; and full and deserved punishment will be inflicted on them, which will be very severe and terrible. All that is dreadful in a storm is here expressed, even in a storm of fire. The word rendered “snares” is by some thought to be the same with , “burning coals”; and may signify burning stones, hot thunderbolts; see Ps 18:13<\/span>; “fire” may signify lightning, with its dreadful flashes, and which burn and consume in an instant; and “brimstone” the nauseous scent and smell, which always attend lightning and thunder, as naturalists observe x: and the words for “an horrible tempest” signify a burning wind: so that they all serve to convey horrible ideas of the punishment of the wicked in hell. The Targum calls them “showers of vengeance”;<\/p>\n [this shall be] the portion of their cup<\/strong>; which will be measured out to them in proportion to their sins, and which God, in righteous judgment, has appointed for them; and which they shall all drink of, and wring out the very dregs of it.<\/p>\n x Senecae Nat. Quaest. l. 2. c. 21, 53. Plin. Nat. Hist. l. 35. c. 15.<\/p>\n 6. He will rain upon the ungodly. David now, in the last place, lays it down as a certain truth, that although God, for a time, may be still and delay his judgments, yet the hour of vengeance will assuredly come. Thus we see how by degrees he rises up to the hope of a happy issue to his present affliction, and he uses his efforts to attain this, that the social and moral disorder, which he saw prevailing around him, might not weaken his faith. As the tribunal of God remains firm and immovable, he, in the first place, sustains and comforts himself from the consideration, that God from on high beholds all that is done here below. In the next place, he considers what the office of judge requires, from which he concludes, that the actions of men cannot escape the inspection of God’s omniscient eye, and that although he does not immediately punish their evil deeds, he hates all the wicked. Finally, he adds, that since God is armed with power, this hatred will not be in vain or ineffectual. Thus while God defers the infliction of punishment, the knowledge of his justice will have a powerful influence in maintaining our faith, until he actually show that he has never departed from his watch-tower, from which he beholds the actions of men. (248) He appropriately compares the punishments which God inflicts to rain. As rain is not constant, but the Lord sends it forth when he pleases; and, when the weather is calmest and most serene, suddenly raises a storm of hail or violent showers of rain; in like manner, it is here intimated that the vengeance which will be inflicted on the wicked will come suddenly, so that, when they shall be indulging in mirth, and intoxicated with their pleasures, and “when they shall say, Peace and safety, sudden destruction will come upon them.” (249) At the same time, David here evidently alludes to the destruction of Sodom and Gomorrah. As the prophets, when they would promise the grace of God to the elect, remind them of the deliverance from Egypt, which God wrought in behalf of his ancient people, so when they would alarm the wicked, they threaten them with a destruction like that which befell Sodom and Gomorrah, and they do so upon good grounds; since Jude, in his Epistle, tells us that these cities “are set forth for an example, suffering the vengeance of eternal fire,” (Jud 1:7<\/span>) The Psalmist, with much beauty and propriety, puts snares (250) before fire and brimstone. We see that the ungodly, while God spares them, fear nothing, but give themselves ample scope in their wayward courses, like horses let loose (251) in an open field; and then, if they see any adversity impending over them, they devise for themselves ways of escape; in short, they continually mock God, as if they could not be caught, unless he first entangle and hold them fast in his snares. God, therefore, begins his vengeance by snares, shutting up against the wicked every way of escape; and when he has them entangled and bound, he thunders upon them dreadfully and horribly, like as he consumed Sodom and the neighboring cities with fire from heaven. The word זלעפות, zilaphoth, which we have rendered whirlwinds, is by some translated kindlings or burnings; and by others, commotions or terrors. (252) But the context requires the interpretation which I have brought forward; for a tempest is raised by stormy winds, and then follow thunder and lightning. <\/p>\n The portion of their cup. By this expression he testifies that the judgments of God will certainly take effect, although ungodly men may delude themselves by deceitful flattery. This metaphor is frequently to be met with in the Scriptures. As the carnal mind believes nothing with greater difficulty than that the calamities and miseries which seem to be fortuitous, happen according to a just distribution from God, he represents himself under the character of a householder, who distributes to each member his portion or allowance. David, therefore, here intimates that there is certainly a reward laid up for the ungodly; that it will be in vain for them to resist, when the Lord shall reach to them the cup of his wrath to drink; and that the cup prepared for them is not such as they may sip drop by drop, but a cup, the whole of which they will be compelled to drink, as the prophet threatens, <\/p>\n (Eze 23:34<\/span>) “Thou shalt drink it off even to the dregs.” <\/p>\n (248) “ De la quelle il contemple les faits des hommes.” — Fr. <\/p>\n (249) “ Et qu’ils diront paix et asseurance mort soudaine leur advient h’a.” — Fr. <\/p>\n (250) Horsley reads, “glowing embers.” Lowth renders the word “live coals,” and observes, that פתים, pachim, means globes of fire, or simply the lightning. “This,” says he, “is certainly more agreeable to the context than snares. The root is puach, which, though it sometimes means to ensnare, yet more frequently means to breathe forth, or emit, fire, for instance. Eze 21:31<\/span>, ‘In the fire of my wrath I will blow upon thee.’ The Ammonites are spoken of as thrown into the furnace of the divine wrath: compare Eze 22:21<\/span>, where almost the same words occur, except that the corresponding (and in this case synonymous) verb apach is made use of, whence mapnach, a bellows, Jer 6:29<\/span>. In the same sense the verb puach is introduced, Pro 29:8<\/span>, ‘Scorners will inflame a city.’ From this explication of the root puach, the word pach, a coal blown up, is rightly derived.” — Sacred Poetry of the Hebrews, volume. 1, pp. 194, 195. Lowth also states, that the Orientals sometimes call the lightning snares or chains, probably from the continual coruscations of the lightning in its passage through the air, which seem to be connected with each other like a chain. Hengstenberg, however, opposes this exposition, and adopts and defends that which Calvin has given. “ פחים,” says he, “must here, according to most expositors, be taken as a figurative designation of lightning, which is alleged to be called also by the Arabians, in prose and poetry, by the name of chains. But it is a sufficient objection to this meaning, that פח does not signify cord, in general, but specially, gin, snare, trap.” In proof of this, he quotes Psa 9:15<\/span>; Job 18:9<\/span>; Isa 24:17<\/span>; Pro 22:5<\/span>. “The expression, that he will rain,” says he, “can present no proper difficulty, as it simply points to the fullness of God’s retributive judgments, noticed already by Luther, when he says, that by it the prophet indicates the great variety and multitude of the evils threatened.” <\/p>\n (251) “ Ainsi que des chevaux desbridez.” — Fr. <\/p>\n (252) Dr Adam Clarke renders the words רוה זלעפות, ruach zilaphoth, “the spirit of terrors,” and states, that “this may refer to the horribly suffocat ing Arabian wind called Sinurn.” Bishop Lowth translates the words, “a burning storm,” upon which Michaelis observes, “This is an admirable image, and is taken from the school of nature. The wind zilgaphoth, which blows from the east, is very pestilential, and, therefore, almost proverbial among the Orientals Many wonderful stories are related of its effects by the Arabians, and their poets feign that the wicked, in their place of eternal torment, are to breathe this pestiferous wind as their vital air.” — Lowth’s Sacred Poetry, vol. 1, p. 193. Hengstenberg translates the words wrath-wind, and explains them as simply meaning the divine anger which breaks forth as a tempest; and observes, that the vehemence of the anger is denoted by the plural number. In opposition to the rendering burning wind, and to the opinion that there is an allusion to the Arabian Samurn, he states, “The root, זעפ has, in Hebrew, the signification of being angry, no other; and that of being hot, is not once to be found in the dialects.” <\/p>\n (6) Rain snares.<\/strong>Or nooses. <\/em>(Comp. 1Co. 7:35<\/span>.) This is certainly an extraordinary figure, and various emendations have been suggested. Ewalds coals of fire (pecham <\/em>for pachm<\/em>) <\/em>is the best (comp. Psa. 18:13<\/span>, where the Hebrew word, however, is gechalm, <\/em>live, or red coals; while pecham <\/em>is used in Pro. 26:21<\/span> as fuel <\/em>for fire, in contrast with live coals: <\/em>but in Isa. 44:12<\/span>; Isa. 54:16<\/span> it is itself plainly burning <\/em>coal.) He arranges the clauses thus: Causeth to rain upon wicked men coals of fire with brimstone; a <\/strong>glowing blast is the portion of their cup.<\/p>\n Put we our quarrel to the will of Heaven, SHAKESPEARE: Rich. II., <\/em>i. 2.<\/p>\n Horrible tempest.<\/strong>Literally, wind of heats; <\/em>Vulg., spiritus procellarum; <\/em>Targum, storm and whirlwind; <\/em>as in Latin, aestus <\/em>combines the ideas of heat and violent motion; so the Hebrew word here. Probably, therefore, we must think of a hot, poisonous windthe simoom.<\/em><\/p>\n Or may we see one more reminiscence of the fate of Sodom and Gomorrha stamped indelibly on the Hebrew mind?<\/p>\n 6<\/strong>. <\/strong> Rain snares, fire and brim-stone <\/strong> A plain allusion to the overthrow of Sodom, Gen 19:24-25<\/span>. The overthrow of the wicked shall, like that of Sodom, be sudden, manifestly the judgment of God, and terrible. <\/p>\n Horrible tempest <\/strong> Literally, hot wind. <\/em> Probably an allusion to the sirocco. Thomson: “The eyes inflame, the lips blister, and the moisture of the body evaporates under the ceaseless application of this persecuting wind; you become languid, nervous, irritable, and despairing.” The destruction of Sodom became early an emblem of the doom of the wicked, as did afterward gehenna, <\/em> or tophet. <\/em> See Deu 29:23-25<\/span>; Isa 30:33<\/span>; Isa 34:9-10<\/span>; Eze 38:22<\/span>; Jud 1:7<\/span>. To deny the application of these figures to the life to come is to deny that the Old Testament gives any allusion to a future state; that is, that the Hebrews knew as much of that subject as the heathen. Conformably to the same laws of language, before our Lord’s time the Greek , ( grove, pleasure garden,<\/em>) became the emblem of the abode of the blessed after death. <\/p>\n The portion of their cup <\/strong> An idiomatic expression, (see Job 21:20<\/span>,) denoting that award or portion which God himself has accurately measured out to the wicked as their just desert. Psa 75:8<\/span>; Rev 14:10<\/span>. It is also used in a good sense in Psa 16:5<\/span>; Psa 116:13<\/span><\/p>\n Psa 11:6<\/span><\/em><\/strong>. <\/strong>Upon the wicked he shall rain snares, <\/em><\/strong>&c.<\/strong> He shall rain hot burning coals upon the wicked; fire and brimstone and black tempest. <\/em>See Lowth’s Prelections, p. 80. Others read the verse thus, Upon the wicked he shall rain snares; fire and brimstone and a tempestuous wind shall be the portion of their cup. <\/em>The Psalmist there alludes to the fire and brimstone which fell upon the cities of Sodom and Gomorrah. The portion of their<\/em> cup, <\/em>is a proverbial phrase in Scripture: a cup <\/em>or very disagreeable potion, <\/em>is often used as an emblem of God’s judgments. See Psa 60:3<\/span>; Psa 75:8<\/span>. God’s gifts and dispensations, whether good or bad, are ordinarily expressed by a cup poured out, and given men to drink. The heathens had the same expression concerning their gods, as we read in Homer particularly: “There are two cups,” says he, “of the gods; the one of good things, the other of bad.” <\/p>\n Very awful must be the termination of a life of sin, to whatever age protracted, or however lengthened. Tell ye the righteous it shall be well with him. Woe unto the wicked! it shalt be ill with him. Isa 3:11<\/span> .<\/p>\n <\/p>\n <\/em><\/p>\n Psa 11:6 Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: [this shall be] the portion of their cup.<\/p>\n <\/em><\/p>\n Ver. 6. Upon the wicked he shall rain snares<\/strong> ] His soul hateth them; and as revenge is the next effect of hatred, he will exercise horrible judgmeuts upon them. Go on they may in their wicked ways for a time, and happily think to outrun wrath, but it shall easily overtake them, and inevitably: for the first thing that God shall rain upon them is snares, to catch and hold them fast, that they may surely suffer the rest that follow. “Take him, and lead him away safely,” saith Judas concernmg Jesus to the soldiers, Mar 14:44<\/span> . And the same in effect saith God to his judgments concerning the wicked, on whom for that purpose he raineth snares, i.e.<\/em> he suddenly surpriseth them; as by unexpected foul weather. <\/p>\n <\/p>\n Fire and brimstone<\/strong> ] Hell from heaven, as once upon Sodom and her sisters, figuring the vengeance of eternal fire, Jdg 1:7 Rev 20:10<\/span> , where the sacrifice is salted with fire, Mar 9:49<\/span> , that is, burneth, but consumeth not, fire being of a burning, but salt of a preserving nature, Perdit sed non disperdit, et cruciat ita ut nunquam perimat<\/em> (Camero.). Tophet is of the most tormenting temper, the fuel thereof is fire, and much wood; the breath of the Lord, like a stream of fire, doth kindle it, Isa 30:33<\/span> . Utinam ubique, de Gehenna dissereretur,<\/em> saith a Father, Oh that men would think and talk much of hell! Oh that they would take a turn in it; and, taking a view of that formidable fire fed with a river of brimstone, and blown by the breath of the Almighty, they would hasten out of their natural condition, as Lot did out of Sodom; since there is the smell of the fire and brimstone already upon them! <\/p>\n <\/p>\n And an horrible tempest<\/strong> ] Ventus procellosissimus,<\/em> a most terrible blasting whirlwind, such as the Greeks call Prester; whereof see Plin. lib. 2, c. 48, and the Evangelist calleth Euroclydon, Act 27:14<\/span> , the mariner’s mischief. <\/p>\n <\/p>\n This shall be the portion of their cup<\/strong> ] Vel, portio partis eorum, id est, ipsissima eorum portio; duplicatur idem sensus duobus verbis,<\/em> saith R. David. He seemeth to allude to the custom at feasts, where each had his cup, his demensum,<\/em> or measure of meat and drink. Wicked ones shall drink up the cup of God’s wrath (worse than that cup of boiling lead poured down the drunken Turk’s throat by the command of the bashaw), though it be brimful, and have eternity to the bottom, Psa 75:8<\/span> .<\/p>\n tempest = blast. Hebrew. ruach. App-9. <\/p>\n Upon: Psa 105:32, Gen 19:24, Exo 9:23, Exo 9:24, Job 18:15, Job 20:23, Isa 24:17, Isa 24:18, Eze 13:13, Eze 38:22, Luk 17:29 <\/p>\n snares: or, quick burning coals <\/p>\n an horrible: or, a burning <\/p>\n portion: Psa 16:5, Gen 43:34, 1Sa 1:4, 1Sa 9:23, Job 27:13-23 <\/p>\n their: Psa 75:8, Isa 51:17, Isa 51:22, Jer 25:15-17, Hab 2:16, Joh 18:11 <\/p>\n Reciprocal: Gen 19:13 – Lord hath Exo 34:7 – that will by no means clear the guilty Jos 10:11 – the Lord Jdg 9:56 – God rendered 2Ki 19:7 – a blast Job 18:10 – snare Job 20:29 – the portion Job 22:10 – snares Job 27:21 – a storm Psa 9:16 – wicked Psa 18:8 – went Psa 78:49 – cast Psa 83:15 – General Psa 119:53 – horror Psa 140:10 – burning coals Pro 22:5 – Thorns Pro 24:20 – there Pro 29:6 – the transgression Ecc 9:12 – the sons Isa 3:11 – Woe Isa 8:14 – a snare Isa 33:14 – Who among us shall dwell with the Isa 34:9 – General Isa 66:15 – the Lord Jer 13:25 – thy lot Jer 48:43 – General Jer 49:18 – in the Eze 12:13 – My net Eze 13:11 – there shall Eze 30:15 – I will pour Luk 21:35 – as 1Ti 6:9 – snare Rev 8:7 – hail Rev 9:17 – brimstone Rev 14:10 – drink Rev 19:20 – burning<\/p>\n Psa 11:6. Upon the wicked he shall rain snares, &c. The wicked may think themselves very secure, because they are so politic, crafty, and strong; but how can they defend themselves against God, who hath innumerable ways to destroy them, when they least think of it; and can as unexpectedly overthrow all their power as, when the heavens are most serene, a sudden storm of thunder and lightning and tempestuous wind arises and spreads destruction far and near? Dr. Waterland reads the verse thus: Upon the wicked he shall rain snares: fire and brimstone, and a tempestuous wind shall be the portion of their cup. The psalmist alludes to the fire and brimstone which fell upon the cities of Sodom and Gomorrah. By snares are meant grievous plagues or calamities, which are called snares, because wicked men are often surprised with them when they least expect it, and because they cannot escape them, or extricate themselves from them; but are held fast and destroyed by them. And God is said to rain them, to denote his sending them plentifully, swiftly, and suddenly, as rain commonly falls from heaven. And a horrible tempest Dreadful judgments, so called in allusion to the destruction of the forementioned cities by these means. But he seems to intend this, not so much of present calamities, as of eternal punishments, to commence at the judgment of the last day. Then the children of faithful Abraham shall behold a prospect, like that which once presented itself to the eyes of their father; when, rising early in the morning, and looking toward Sodom and Gomorrah, he beheld, and lo, the smoke of the country went up as the smoke of a furnace! Gen 19:28. Such must be the portion of their cup who have dashed from them the cup of salvation. He, therefore, who enjoys the prosperity of the wicked here, must take with it their torment hereafter; as he who is ambitious of wearing the crown of righteousness in heaven must be content to endure tribulation upon earth. Horne. The reader will observe, that this expression, the portion of their cup, is a proverbial phrase in Scripture: Gods gifts and dispensations, whether pleasing or painful, consolatory or afflictive, especially the latter, being ordinarily expressed by a cup, poured out and given men to drink.<\/p>\n 11:6 Upon the wicked he shall rain snares, {e} fire and brimstone, and an horrible tempest: [this shall be] the {f} portion of their cup.<\/p>\n (e) As in the destruction of Sodom and Gomorrah.<\/p>\n (f) Which they will drink even to the dregs, Eze 23:34.<\/p>\n God will eventually punish those who oppose His will. He may use any of a multitude of traps and punishments at His disposal. David seems to have had the destruction of Sodom and Gomorrah in mind (cf. Gen 19:24; Eze 38:22).<\/p>\n Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: [this shall be] the portion of their cup. 6. Literally: Let him rain snares upon the wicked! Fire and brimstone and scorching blast be the portion of their cup! A wish takes the place of the simple statement ( he shall … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 11:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14077","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14077","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14077"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14077\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14077"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14077"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14077"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Hell is now annihilation. Many would wish it were. Gods plans and purposes are not to be affected by what men wish.<\/p>\n
II. <\/strong>Hell is an abode of misery.<\/p>\n
III. <\/strong>Hell is of eternal duration. Its worm dieth not, and its fire is not quenched. If hell could change we might justly judge that heaven also might change.<\/p>\n
IV. <\/strong>Hell is consistent with divine attributes. Nay, more than that, it is a very necessity of His existence. Upon the wicked He shall rain snares, for the righteous Lord loveth righteousness. God does not punish men from passion–passion passes away; but He punishes from fixed, unalterable principle. Neither does He punish from pleasure (Eze 18:23<\/span>). He is essentially benevolent. (Homilist.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Who, when he sees the hours ripe on earth,
Will rain hot vengeance on offenders heads.<\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"