1<\/strong>. Plead<\/em> my cause] There is as it were a suit between him and his enemies. He appeals to Jehovah the Judge to do him justice (cp. Psa 35:23-24<\/em><\/span>). But the court in which the cause is to be tried is the field of battle; and therefore (dropping the figure of a suit) he calls on Jehovah to arm on his behalf. So in Psa 9:4<\/span> victory is regarded as a judicial decision. Cp. 1Sa 24:15 ; 1Sa 25:39<\/span>. The renderings strive with them that strive with me (R.V.); or, (as Isa 49:25<\/span>), contend with them that contend with me<\/em>, obscure this point, and miss the connexion with Psa 35:23<\/em><\/span>. Plead my cause with them that implead me<\/em> (Cheyne) represents the original better.<\/p>\n 1 3<\/strong>. Appeal to Jehovah to arm himself as the Psalmist’s champion.<\/p>\n Plead my cause, O Lord – <\/B>The word plead means, properly, to argue in support of a claim, or against the claim of another; to urge reasons for or against; to attempt to persuade one by argument or supplication; as, to plead for the life of a criminal, that is, to urge reasons why he should be acquitted or pardoned; and then, to supplicate with earnestness in any way. The original word used here – <\/span> rub<\/I> – means to contend, strive, quarrel; and then, to contend before a judge, to manage or plead a cause. The idea here is, that the psalmist desires that God would undertake his cause against those who had risen up against him, as if it were managed before a tribunal, or before a judge, and God should be the advocate. The same word is used, in another form, in the other member of the sentence – with them that strive – <\/span> yarybay<\/I> – against me. The idea is, that they were pleading against him, or were urging arguments, as it were, before a tribunal or a judge, why he should be condemned. They were his bitter opponents, engaged in bringing all manner of false accusations against him, and seeking his condemnation. The psalmist felt that he could not manage his own cause against them; and he, therefore, pleads with God that He would interpose, and stand up for him.<\/P> Fight against them that fight against me – <\/B>The same idea substantially occurs here as in the former member of the verse. It is a prayer that God would undertake his cause; that He would exert His power against those who were opposed to him.<\/P><\/p>\n PSALM XXXV<\/B><\/P> <\/P> The psalmist, in great straits, prays for his personal safety<\/I>,<\/P> 1-3;<\/P> and for the confusion of his enemies<\/I>, 4-8;<\/P> expresses has confidence in God<\/I>, 9, 10;<\/P> mentions his kindness to those who had rewarded him evil for<\/I><\/P> his good<\/I>, 11-16;<\/P> appeals to God against them<\/I>, 17-26;<\/P> prays for those who befriended him; and praises God for his<\/I><\/P> goodness<\/I>, 27, 28. <\/P> NOTES ON PSALM XXXV<\/B><\/P> <\/P> There is nothing in the title<\/I> worthy of remark. The Psalm is simply attributed to David, and was most probably of his composing; and refers to the time of his persecution by Saul and his courtiers. The Syriac<\/I> says it was composed when the Idumeans attacked David. The Arabic says it is a prophecy concerning the incarnation, and concerning the things practised against Jeremiah by the people<\/I>. Some think that our Lord’s sufferings are particularly pointed out here; and Bishop Horsley<\/I> thinks that verses 11 to 16<\/span> apply more literally and exactly to Christ than to any other whomsoever.<\/P> <\/P> Verse 1<\/span>. Plead my cause, O Lord<\/B><\/I>] Literally, Contend, Lord, with<\/I> then that contend with me<\/I>. The word is often used in a forensic<\/I> or law<\/I> sense.<\/P><\/p>\n Seeing I am unable to right myself and the magistrates refuse to do me justice, be thou my Patron and Protector. <\/P> <\/p>\n 1-3.<\/B> God is invoked in thecharacter of a warrior (Exo 15:3<\/span>;Deu 32:41<\/span>).<\/P><\/p>\n Plead [my cause], O Lord, with them that strive with me<\/strong>,…. Meaning Saul and his courtiers; concerning whom he elsewhere desires that the Lord would judge between them, plead his cause, and deliver him; as he accordingly did, and maintained it, and the righteousness of it, 1Sa 24:12<\/span>. So Christ pleaded not his own cause as man, but committed himself to him that judgeth righteously; and his people leave their cause with him, who is their advocate, and is able to plead it thoroughly; and does plead it against wicked and ungodly men, who unrighteously charge them; against. Satan the accuser of the brethren, who stands at their right hand to resist them; and against their own hearts, and the sins of them, which lust and war against them, and condemn them;<\/p>\n fight against them that fight against me<\/strong>: so the Lord is sometimes represented as a man of war, and Christ as a warrior fighting for the saints; and safe are they on whose side he is; but miserable all such who are found fighters against him and his; for none ever opposed him and prospered.<\/p>\n The psalmist begins in a martial and anthropomorphical style such as we have not hitherto met with. On the ultima-accentuation of , vid., on Psa 3:8<\/span>. Both are signs of the accusative. This is a more natural rendering here, where the psalmist implores God to subjugate his foes, than to regard as equivalent to (cf. Isa 49:25<\/span> with ib<\/em>. Psa 27:8<\/span>; Job 10:2<\/span>); and, moreover, for the very same reason the expression in this instance is , (in the Kal<\/em>, which otherwise only lends the part<\/em>. , Psa 56:2<\/span>., to the Niph<\/em>. ) instead of the reciprocal form . It is usually supposed that means properly vorare <\/em>, and war is consequently conceived of as a devouring of men; but the Arabic offers another primary meaning: to press close and compact ( Niph<\/em>. to one another), consequently means a dense crowd, a dense bustle and tumult (cf. the Homeric ). The summons to Jahve to arm, and that in a twofold manner, viz., with the for warding off the hostile blow and (vid., Ps 5:13) which covers the body like a testudo<\/em> – by which, inasmuch as it is impossible to hold both shields at the same time, the figure is idealised – is meant to express, that He is to make Himself felt by the foes, in every possible way, to their own confounding, as the unapproachable One. The of (in the character of help turned towards me) is the so-called Beth essentiae<\/em>, <\/p>\n (Note: The Hebrew Beth essentiae<\/em> is used much more freely and extensively than the Arabic, which is joined exclusively to the predicate of a simple clause, where in our language the verb is “to be,” and as a rule only to the predicate of negative clauses: laisa bi – hakmim <\/em>, he is not wise, or laisa bi – l – hakmi <\/em>, he is not the wise man. The predicate can accordingly be indeterminate or determinate. Moreover, in Hebrew, where this is found with the predicate, with the complement of the subject, or even, though only as a solecism (vid., Gesenius’ Thesaurus p. 175), with the subject itself, the word to which it is prefixed may be determinate, whether as an attribute determined by itself (Exo 6:3<\/span>, ), by a suffix (as above, Psa 35:2<\/span>, cf. Psa 146:5<\/span>; Exo 18:4<\/span>; Pro 3:26<\/span>), or even by the article. At all events no syntactic objection can be brought against the interpretations of , “in the quality of smoke,” Psa 37:20<\/span>; cf. , Psa 78:33<\/span>, and of , “in the character of the soul,” Lev 17:11<\/span>.)<\/p>\n as in Exo 18:4<\/span>; Pro 3:26<\/span>; Isa 48:10<\/span> ( tanquam argentum <\/em>), and frequently. has the same meaning as in Exo 15:9<\/span>, cf. Gen 14:14<\/span>, viz., to bring forth, draw forth, to draw or unsheath (a sword); for as a sword is sheathed when not in use, so a spear is kept in the ( Odyss<\/em>. i. 128). Even Parchon understands to mean a weapon; and the word , in Herodotus, Xenophon, and Strabo, a northern Asiatic, more especially a Scythian, battle-axe, has been compared here; <\/p>\n (Note: Probably one and the same word with the Armenian sakr <\/em>, to which are assigned the (Italian) meanings mannaja, scure, brando ferro<\/em>, in Ciakciak’s Armenian Lexicon; cf. Lagarde’s Gesammelte Abhandlungen<\/em>, 1866, S. 203.)<\/p>\n but the battle-axe was not a Hebrew weapon, and , which, thus defectively written, has the look of an imperative, also gives the best sense when so taken (lxx , Targ. ), viz., close, i.e., cut off, interclude<\/em> scil. viam<\/em>. The word has Dech<\/em>, because , “casting Thyself against my persecutors,” belongs to both the preceding summonses. Dachselt rightly directs attention to the similar sequence of the accents in Psa 55:19<\/span>; Psa 66:15<\/span>. The Mosaic figure of Jahve as a man of war ( , Exo 15:3<\/span>; Deu 32:41<\/span>.) is worked out here with brilliant colours, under the impulse of a wrathful spirit. But we see from Psa 35:3<\/span><\/em> what a spiritual meaning, nevertheless, the whole description is intended to convey. In God’s intervention, thus manifested in facts, he would gladly hear His consolatory utterance to himself. The burden of his cry is that God’s love may break through the present outward appearance of wrath and make itself felt by him.<\/p>\n Prayer for Divine Protection.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A psalm of David.<\/P> 1 Plead my cause,<\/I> O LORD<\/B>, with them that strive with me: fight against them that fight against me. 2 Take hold of shield and buckler, and stand up for mine help. 3 Draw out also the spear, and stop the way<\/I> against them that persecute me: say unto my soul, I am<\/I> thy salvation. 4 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt. 5 Let them be as chaff before the wind: and let the angel of the LORD<\/B> chase them.<\/I> 6 Let their way be dark and slippery: and let the angel of the LORD<\/B> persecute them. 7 For without cause have they hid for me their net in<\/I> a pit, which<\/I> without cause they have digged for my soul. 8 Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall. 9 And my soul shall be joyful in the LORD<\/B>: it shall rejoice in his salvation. 10 All my bones shall say, LORD<\/B>, who is<\/I> like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?<\/P> In these verses we have,<\/P> I. David’s representation of his case to God, setting forth the restless rage and malice of his persecutors. He was God’s servant, expressly appointed by him to be what he was, followed his guidance, and aimed at his glory in the way of duty, had lived (as St. Paul speaks) in all good conscience before God unto this day;<\/I> and yet there were those that strove with him, that did their utmost to oppose his advancement, and made all the interest they could against him; they fought against him (v.<\/I><\/span> 1<\/span>), not only undermined him closely and secretly, but openly avowed their opposition to him and set themselves to do him all the mischief they could. They persecuted him with an unwearied enmity, sought after his soul<\/I> (v.<\/I><\/span> 4<\/span>), that is, his life, no less would satisfy their bloody minds; they aimed to disquiet his spirit and put that into disorder. Nor was it a sudden passion against him that they harboured, but inveterate malice: They devised his hurt,<\/I> laid their heads together, and set their wits on work, not only to do him a mischief, but to find out ways and means to ruin him. They treated him, who was the greatest blessing of his country, as if he had been the curse and plague of it; they hunted him as a dangerous beast of prey; they digged a pit for him and laid a net in it, that they might have him at their mercy, v.<\/I><\/span> 7<\/span>. They took a great deal of pains in persecuting him, for they digged a pit (Ps. vii. 15<\/span>); and very close and crafty they were in carrying on their designs; the old serpent taught them subtlety: they hid their net from David and his friends; but in vain, for they could not hide it from God. And, lastly,<\/I> he found himself an unequal match for them. His enemy, especially Saul, was too strong for him<\/I> (v.<\/I><\/span> 10<\/span>), for he had the army at his command, and assumed to himself the sole power of making laws and giving judgment, attainted and condemned whom he pleased, carried not a sceptre, but a javelin, in his hand, to cast at any man that stood in his way; such was the manner of the king, and all about him were compelled to do as he bade them, right or wrong. The king’s word is a law, and every thing must be carried with a high hand; he has fields, and vineyards, and preferments, at his disposal, 1 Sam. xxii. 7<\/span>. But David is poor and needy, has nothing to make friends with, and therefore has none to take his part but men (as we say) of broken fortunes (1 Sam. xxii. 2<\/span>); and therefore no marvel that Saul spoiled him of what little he had got and the interest he had made. If the kings of the earth set themselves against the Lord and his anointed, who can contend with them? Note, It is no new thing for the most righteous men, and the most righteous cause, to meet with many mighty and malicious enemies: Christ himself is striven with and fought against, and war is made upon the holy seed; and we are not to marvel at the matter: it is a fruit of the old enmity in the seed of the serpent against the seed of the woman.<\/P> II. His appeal to God concerning his integrity and the justice of his cause. If a fellow-subject had wronged him, he might have appealed to his prince, as St. Paul did to Csar; but, when his prince wronged him, he appealed to his God, who is prince and Judge of the kings of the earth: Plead my cause, O Lord!<\/I> v.<\/span> 1<\/span><\/U><\/I><\/span>. Note, A righteous cause may, with the greatest satisfaction imaginable, he laid before a righteous God, and referred to him to give judgment upon it; for he perfectly knows the merits of it, holds the balance exactly even, and with him there is no respect of persons. God knew that they were, without cause, his enemies, and that they had, without cause, digged pits for him, v.<\/I><\/span> 7<\/span>. Note, It will be a comfort to us, when men do us wrong, if our consciences can witness for us that we have never done them any. It was so to St. Paul. Acts xxv. 10<\/span>, To the Jews have I done no wrong.<\/I> We are apt to justify our uneasiness at the injuries men do us by this, That we never gave them any cause to use us so; whereas this should, more than any thing, make us easy, for then we may the more confidently expect that God will plead our cause.<\/P> III. His prayer to God to manifest himself both for him and to him, in this trial. 1. For him. He prays that God would fight against<\/I> his enemies, so as to disable them to hurt him, and defeat their designs against him (v.<\/I><\/span> 1<\/span>), that he would take hold of shield and buckler,<\/I> for the Lord is a man of war (Exod. xv. 3<\/span>), and<\/I> that he would stand up for his help<\/I> (v.<\/I><\/span> 2<\/span>), for he had few that would stand up for him, and, if he had ever so many, they would stand him in no stead without God. He prays that God would stop their way<\/I> (v.<\/I><\/span> 3<\/span>), that they might not overtake him when he fled from them. This prayer we may put up against our persecutors, that God would restrain them and stop their way. 2. To him: “Say unto my soul, I am thy salvation;<\/I> let me have inward comfort under all these outward troubles, to support my soul which they strike at. Let God be my salvation, not only my Saviour out of my present troubles, but my everlasting bliss. Let me have that salvation not only which he is the author of, but which consists in his favour; and let me know my interest in it; let me have the comfortable assurance of it in my own breast.” If God, by his Spirit, witness to our spirits that he is our salvation, we have enough, we need desire no more to make us happy; and this is a powerful support when men persecute us. If God be our friend, no matter who is our enemy.<\/P> IV. His prospect of the destruction of his enemies, which he prays for, not in malice or revenge. We find how patiently he bore Shimei’s curses (so let him curse, for the Lord has bidden him<\/I>); and we cannot suppose that he who was so meek in his conversation would give vent to any intemperate heat or passion in his devotion; but, by the spirit of prophecy, he foretels the just judgments of God that would come upon them for their great wickedness, their malice, cruelty, and perfidiousness, and especially the enmity to the counsels of God, the interests of religion, and that reformation which they knew David, if ever he had power in his hand, would be an instrument of. They seemed to be hardened in their sins, and to be of the number of those who have sinned unto death and are not to be prayed for, Jer 7:16<\/span>; Jer 11:14<\/span>; Jer 14:11<\/span>; 1Jn 5:16<\/span>. As for Saul himself, David, it is probable, knew that God had rejected him and had forbidden Samuel to mourn for him, 1 Sam. xvi. 1<\/span>. And these predictions look further, and read the doom of the enemies of Christ and his kingdom, as appears by comparing Rom 11:9<\/span>; Rom 11:10<\/span>. David here prays, 1. Against his many enemies (v.<\/I><\/span> 4-6<\/span>): Let them be confounded, c.<\/I> Or, as Dr. Hammond reads it, They shall be confounded, they shall be turned back.<\/I> This may be taken as a prayer for their repentance, for all penitents are put to shame for their sins and turned back from them. Or, if they were not brought to repentance, David prays that they might be defeated and disappointed in their designs against him and so put to shame. Though they should in some degree prevail, yet he foresees that it would be to their own ruin at last: They shall be as chaff before the wind,<\/I> so unable will wicked men be to stand before the judgments of God and so certainly will they be driven away by them, Ps. i. 4<\/span>. Their way shall be dark and slippery, darkness and slipperiness<\/I> (so the margin reads it) the way of sinners is so, for they walk in darkness and in continual danger of falling into sin, into hell; and it will prove so at last, for their foot shall slide in due time,<\/I> Deut. xxxii. 35<\/I><\/span>. But this is not the worst of it. Even chaff before the wind may perhaps be stopped, and find a place of rest, and, though the way be dark and slippery, it is possible that a man may keep his footing; but it is here foretold that the angel of the Lord shall chase them<\/I> (v.<\/I><\/span> 5<\/span>) so that they shall find no rest, shall persecute them<\/I> (v.<\/I><\/span> 6<\/span>) so that they cannot possibly escape the pit of destruction. As God’s angels encamp against those that fight against him. They are the ministers of his justice, as well as of his mercy. Those that make God their enemy make all the holy angels their enemies. 2. Against his one mighty enemy (v.<\/I><\/span> 8<\/span>): Let destruction come upon him.<\/I> It is probable that he means Saul, who laid snares for him and aimed at his destruction. David vowed that his hand should not be upon him; he would not be judge in his own cause. But, at the same time, he foretold that the Lord would smite him<\/I> (1 Sam. xxvi. 10<\/span>), and here that the net he had hidden should catch himself, and into that very destruction he should fall.<\/I> This was remarkably fulfilled in the ruin of Saul; for he had laid a plot to make David fall by the hand of the Philistines<\/I> (1 Sam. xviii. 25<\/span>), that was the net which he hid for him under pretence of doing him honour, and in that very net was he himself taken, for he fell by the hand of the Philistines when his day came to fall.<\/P> V. His prospect of his own deliverance, which, having committed his cause to God, he did not doubt of, Psa 35:9<\/span>; Psa 35:10<\/span>. 1. He hoped that he should have the comfort of it: “My soul shall be joyful,<\/I> not in my own ease and safety, but in the Lord<\/I> and in his favour, in his promise and in his salvation<\/I> according to the promise.” Joy in God and in his salvation is the only true, solid, satisfying joy. Those whose souls are sorrowful in the Lord, who sow in tears and sorrow after a godly sort, need not question but that in due time their souls shall be joyful in the Lord; for gladness is sown for them, and they shall at last enter into the joy of their Lord.<\/I> 2. He promised that then God should have the glory of it (v.<\/I><\/span> 10<\/span>): All my bones shall say, Lord, who is like unto thee?<\/I> (1.) He will praise God with the whole man, with all that is within him, and with all the strength and vigour of his soul, intimated by his bones, which are within the body and are the strength of it. (2.) He will praise him as one of peerless and unparalleled perfection. We cannot express how great and good God is, and therefore must praise him by acknowledging him to be a non-such. Lord, who is like unto thee?<\/I> No such patron of oppressed innocency, no such punisher of triumphant tyranny. The formation of our bones so wonderfully, so curiously (Ecc 11:5<\/span>; Psa 139:16<\/span>), the serviceableness of our bones, and the preservation of them, and especially the life which, at the resurrection, shall be breathed upon the dry bones and make them flourish as a herb, oblige every bone in our bodies, if it could speak, to say, Lord, who is like unto thee?<\/I> and willingly to undergo any services or sufferings for him.<\/P> <\/p>\n Psalms 35<\/strong><\/p>\n A DAVIDIC CRY FOR HELP<\/p>\n Verses 1-28:<\/p>\n This Psalm contains three poetic strophes in which David appeals to God (because of the malice of his foes) to send retribution judgment upon his foes, to vindicate the cause of God that was represented in Israel and David, His anointed king. The three strophes consider his 1) complaint, 2) prayer, and 3) the Divine promise of thanksgiving, v.1-18.<\/p>\n Verse 1 is a Davidic <\/strong>appeal for the Lord to plead his cause with <\/strong>and against those who strove with him. It is a call for retributive judgment against those who did David, his people Israel, and their God wrong in seeking counsel from the heathen, and their idol gods; They had turned from his leadership in and over Israel. He further asks that God appear and fight (Heb leham) “contest” his cause, to consume his opposition, as an animal consumes flesh, Num 24:8<\/span>. This was to be a judicial process of condemnation, as expressed Isa 53:8<\/span>, as suffered by our Lord for His enemies; See also Num 14:9<\/span>; Num 23:24<\/span>.<\/p>\n Verse 2 is a further <\/strong>plea of David for the living God to stand up as his defense, his protective shield and buckler, to guard him from the darts, arrows and sword of his enemies, as also expressed Isa 42:13<\/span>.<\/p>\n Verse 3 adds <\/strong>“draw out also the spear, and stop (obstruct) the way against them that persecute me.” From a defensive protection plea v.2, David proceeds to petition the Lord to send vindicating judgment against his enemies, to justify him before his people Israel, and the Living God whom he served. He then turned to ask the Lord to say (speak) “to my soul, I am thy salvation,” or give me reassurance, Joh 2:9<\/span>; Rom 1:16<\/span>; Deu 32:41-42<\/span>; Psa 5:12<\/span>.<\/p>\n Verses 4-6 constitute <\/strong>an imprecatory prayer of David for the Lord to pour out His judgment, by means of a persecuting angel, bearing Divine wrath against his enemies. Verse 7 declares <\/strong>that David’s enemies had hid for his entrapment a net, without a defensible or justisfiable cause for such; He adds that they had “digged for his soul,” tried to take his life, without any just grounds, a symbol of what our Lord’s enemies did to Him, Luk 23:4<\/span>; Luk 23:14<\/span>; Luk 23:22<\/span>; 1Pe 2:22<\/span>; Heb 7:26<\/span>.<\/p>\n Verse 8 continues <\/strong>the imprecatory plea that God may send destruction suddenly, unaware, like an entrapment net or covered pit, upon and against the enemies who had tried to entrap his life into sudden torture or death, 1Th 5:3<\/span>; Psa 36:12<\/span>; Psa 73:18<\/span>; Psa 73:20<\/span>; Pro 20:1<\/span>; Luk 21:34-35<\/span>; Psa 7:15<\/span>; Psa 57:6<\/span>; Psa 141:9-10<\/span>; Pro 5:22<\/span>.<\/p>\n Verse 9 anticipates <\/strong>soul-joy, thanksgiving, and rejoicing in the Lord of his salvation, in whom he trusted, to answer his prayer and grant him and his people deliverance or salvation from their enemies, Psa 145:18-19<\/span>; Pro 3:3-5<\/span>; 1Sa 2:1<\/span>; Isa 61:10<\/span>; Hab 3:18<\/span>; Luk 1:46-47<\/span>; Php_3:1; Php_3:3.<\/p>\n Verse 10 further <\/strong>anticipates that all David’s bones, meaning his whole body, would break forth with language of body praise for deliverance of the poor from the enemies who were much stronger. Such was the praise that Israel had given under her deliverance at the Red Sea, with singing and dancing and playing of musical instruments of praise to the Lord, Exo 15:11<\/span>; Exo 15:20-21<\/span>; Isa 40:18<\/span>; Isa 40:25<\/span>.<\/p>\n Verses 11, 12 begin <\/strong>a second strophe in which David complains of the malice of his enemies, a just basis for an holy God to show compassion to him and his people Israel. He relates that his enemies raised false accusations and witnesses against him, laid charges on him (Heb yishealuni) about which he knew nothing. It is believed to be anti typical of charges later brought against Jesus, by five wicked groups, to secure His condemnation and death:<\/p>\n 1) The chief (administrative) priests, Mar 14:55-61<\/span>.<\/p>\n 2) The Pharisees, Mar 12:13<\/span>; Luk 11:53-54<\/span>.<\/p>\n 3) Herod Antipas, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/P> 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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Verse 4 <\/strong>requests that they be confounded or put to shame, turned back, or brought to a state of confusion who devised his hurt
Verse 5 adds <\/strong>his desire that they be like whirling chaff in a whirlwind with the angel of the Lord chasing them, to drive them away who sought his life, as expressed Psa 1:4<\/span>. The angel that “encampeth,” stands, or walks patrols, as a sentry guard about those who fear the Lord, Psa 34:7<\/span>, also pushes or drives (Heb docheh) the wicked to their fall, from which they shall rise no more, Psa 36:12<\/span>; Psa 119:13<\/span>.
Verse 6 <\/strong>concludes “Let their way be dark and slippery (continually) and let the angel of the Lord persecute them,” as adversaries of David, God’s anointed king, Israel, God’s chosen people and of God Himself.<\/p>\n