Draw out also the spear – <\/B>The word here rendered draw out means properly to pour out; to empty; and it is applied to the act of emptying sacks, Gen 42:35<\/span>; to emptying bottles, Jer 48:12<\/span>; to drawing a sword from a sheath, Exo 15:9<\/span>; Lev 26:33<\/span>; Eze 5:12<\/span>. It is applied to a spear either as drawing it out of the place where it was kept, or as stretching it out for the purposes of attack. The former probably is the meaning, and the idea is, that David prayed God to arm himself – as a warrior does – in order to defend him. The spear was a common weapon in ancient warfare. It was sometimes so short that it could be brandished as a sword in the hand, or hurled at an enemy, 1Sa 18:11<\/span>; 1Sa 19:10<\/U><\/span>; 1Sa 20:33<\/span>; but it was usually made as long as it could be to be handled conveniently. The spear was a weapon of attack. The parts of armor referred to in Psa 35:2<\/span> were designed for defense. The idea of the psalmist is that of a warrior prepared alike for attack or defense.<\/P> And stop the way against them that persecute me – <\/B>The words the way are not in the original. The word rendered stop – <\/span> sagar<\/I> – means properly to shut, to close, as a door or gate, Job 3:10<\/span>; 1Sa 1:5<\/span>; Gen 19:6<\/span>, Gen 19:10<\/span>. The idea here, according to the usage of the word, is, Shut or close up the way against those that persecute me. So Gesenius renders it. Grotius, Michaelis, DeWette, and others, however, regard the word as a noun, signifying the same as the Greek – <\/SPAN><\/span> sagaris<\/I> – a two-edged sword, such as was used by the Scythians, Persians, and Amazons. Herod. vii. 64. See Rosenmuller in loc<\/I>. It is not so rendered, however, in any of the ancient versions. The Septuagint render it: And shut up against those that persecute me; the Vulgate, Pre-occupy against those that persecute me; the Aramaic has: Shut up against those that persecute me. The correct idea probably is that which is given in the common version. The psalmist prays that God would go forth to meet his enemies; that he would arrest and check them in their march; that he would hedge up their way, and that he would thus prevent them from attacking him.<\/P> Say unto my soul, I am thy salvation – <\/B>Say to me, I will save you. That is, Give me some assurance that thou wilt interpose, and that thou wilt guard me from my enemies. Man only wants this assurance to be calm in respect to any danger. When God says to us that he will be our salvation; that he will protect us; that he will deliver us from sin, from danger, from hell, the mind may and will be perfectly calm. To a believer he gives this assurance; to all he is willing to give it. The whole plan of salvation is arranged with a view to furnish such an assurance, and to give a pledge to the soul that God will save. Death loses its terrors then; the redeemed man moves on calmly – for in all the future – in all worlds – he has nothing now to fear.<\/P> <\/p>\n Verse 3<\/span>. Say unto my soul, I<\/B><\/I> am <\/B>thy salvation.<\/B><\/I>] Give me an assurance that thou wilt defend both body and soul against my adversaries.<\/P> <\/p>\n The spear; <\/B>thy offensive weapons. He alludes to the practice of soldiers in battle. <\/P> The way, <\/B>in which they are marching directly and furiously against me. But divers interpreters, both Hebrews and others, take this Hebrew word for a noun, and render it a sword<\/I>; or, as the word may signify, a close weapon<\/I>; for the psalmist here representing God as a man of war, and accordingly furnishing him with other weapons, it seems not probable that he would omit this weapon, which was most constantly and universally used. <\/P> Say unto my soul, <\/B>i.e. unto me; either, <\/P> 1. By thy Spirit assuring me of it; or, <\/P> 2. By thy providence effecting it; for Gods saying<\/I> or speaking<\/I> is oft meant of his doing, because his word is sufficient for the doing of whatsoever he pleaseth. <\/P> <\/p>\n 3. fight against<\/B>literally,”devour my devourers.” <\/P> stop the wayagainst<\/B>literally, “shut up” (the way), to meet oroppose, &c. <\/P> I . . . thy salvation<\/B>whosaves thee.<\/P><\/p>\n Draw out also the spear<\/strong>,…. An offensive weapon; expressive of the vengeance which God sometimes takes of the enemies of his people, when he bends his bow, shoots his arrows, whets his glittering sword, and his hand takes hold of judgment;<\/p>\n and stop [the way] against them that persecute me<\/strong>; that they might not overtake him; God can hinder, and he sometimes does hinder persecutors from overtaking his people in their straits; and as he hedges up their way with thorns, that they cannot proceed as they have begun, so he hedges up the way of their enemies; interposes himself and his power, and is a wall of fire about them; a wall for the defence and security of his saints, and a wall of fire for the consumption of those that rise up against them. The words may be rendered, “draw out the spear and sword, to meet those that persecute me” p; for is a noun, and signifies a sword shut up in its scabbard; from whence “sagaris” comes, which is kind of a sword;<\/p>\n say unto my soul, I [am] thy salvation<\/strong>; Christ is the salvation of his people; he is the only person appointed, provided, promised, and sent to be the Saviour; and he is the alone author of salvation it is wrought out by him, and it is in him, and in him only; and therefore he is called their salvation, and the salvation of God: and they are interested in the salvation which is in him; it was designed, prepared, and wrought out for them, and for them only; and is applied unto them by the Spirit, and they shall perfectly enjoy it to all eternity: find yet sometimes they are at a loss about their interest in it, and desire might be made known unto them, which was the case of the psalmist here; they, as he, see their necessity it, and that there is no comfort nor safety without it they are wonderfully delighted with the excellency of it, that it is so great in itself, so suitable to them, so complete and perfect, and of an everlasting duration yet, what through the hidings of God’s face, the temptations of Satan, the greatness of their sins, and the prevalence of unbelief, they cannot tell how to believe their interest in it; yet most earnestly desire the Lord would show it to them, and assure them of it; which favour, when granted, is by the witnessings of the Spirit to their spirits, that they are the children of God, and the redeemed of the Lamb: and this is said particularly to them; it is not a discovery of salvation by Christ in general; that they have before; but it is a saying to their souls, that it is theirs; and when this is spoken bathe to the soul by the Spirit of God, it is effectual; and removes unbelief at once, and fills with joy unspeakable and full of glory.<\/p>\n p So Grotius, Amama, Ainsworth, and some in Mollerus.<\/p>\n 3. Say to my soul. Some expound these words thus: Declare to me by secret inspiration; and others, Make me to feel indeed that my salvation is in thy hand. In my opinion, David desires to have it thoroughly fixed in his mind, and to be fully persuaded that God is the author of his salvation. This he was unable, from the present aspect of things, to ascertain and determine; for such is the insensibility and dulness of our natures, that God often delivers us whilst we sleep and are ignorant of it. Accordingly, he makes use of a very forcible manner of expression, in praying that God would grant him a lively sense of his favor, so that being armed with this buckler, he might sustain every conflict, and surmount every opposing obstacle; as if he had said, Lord, whatever may arise to discourage me, confirm me in this persuasion, that my salvation is assuredly in thee; and although temptations drive me hither and thither, recall my thoughts to thee in such a manner, as that my hope of salvation may rise superior to all the dangers to which I shall be exposed; (704) nay, more, that I may become as infallibly certain as if thou hadst said it, that through thy favor I shall be saved. <\/p>\n (704) “ Que l’esperance de mon salut surpasse tous les dangers qui me seront livrez.“ — Fr. <\/p>\n (3) Draw out also the spear<\/strong>i.e., <\/em>from the sheath, that seems to have been used to guard its point. So <\/em>(Homer, Odyssey, <\/em>i. 128).<\/p>\n Stop the way.<\/strong>So LXX., Vulg., and all ancient versions. Many modern scholars, however, are disposed to treat the word segor <\/em>not as the imperative of a verb, but as a noun, equivalent to the Greek , <\/em>Latin, securis, <\/em>a Persian and Scythian weapon mentioned by Herodotus (i. 215, iv. 70) and Xenophon (Anab., <\/em>iv. 4, 16), and generally taken for a battle-axe, <\/em>but by some as a short curved sword <\/em>or a scimitar. <\/em>It is identified by Sir Henry Rawlinson with the khanjar <\/em>of modern Persia, a short curved double-edged dagger, almost universally worn. The Bedouins of modern Egypt use a schagur.<\/em><\/p>\n The adoption of this rendering makes an excellent parallelism, and suits the word rendered against, which really means to meet, and suggests an onset instead of a mere passive attitude of defence.<\/p>\n 3<\/strong>. <\/strong> Draw out also the spear <\/strong> To draw out the sword, or the spear, was the immediate signal of battle, as Exo 15:9<\/span>, et al. <\/p>\n <\/em><\/p>\n Stop the way <\/strong> To shut the way, or intercept the enemy, was a military feat. <\/p>\n Them that persecute me <\/strong> Rather, my pursuers. <\/em> The strong anthropomorphisms of this most graphic passage bring out the earnest soul of David, yet his language is scarcely stronger than that of Luther in the greater of his trials.<\/p>\n DISCOURSE: 555 Psa 35:3<\/span>. Say unto my soul, I am thy salvation.<\/em><\/p>\n SUSPENSE is extremely painful to the human mind, and the more so in proportion to the danger to which we are exposed. David experienced this in a very high degree. In the psalm before us he appears to have been greatly agitated with fear on account of the number and malignity of the enemies who sought his ruin, and were exulting in the expectation of his speedy fall. Seeing no hope for himself in the efforts of his adherents, he betook himself to prayer, and with most earnest importunity implored that help from his Creator which the creature was unable to afford. And as it was with an armed host that he was beset, he addressed the Lord under the character of a mighty warrior, to stand forth in his defence: Plead my cause, O Lord, with them that strive with me: fight thou against them that fight against me. Take hold of shield and buckler, and stand up for mine help. Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation. I.<\/p>\n As offered by him<\/p>\n Nothing could exceed the bitterness of Davids enemies Under these circumstances he cried to God for help Now this was the sure way to succeed in prayer. Nothing so secures the interposition of God in our behalf, as the magnifying of him in our hearts: Them that honour him, he will honour. If we limit his mercies, he will limit his gifts, If we doubt his power or willingness to help, he will withhold such displays of his mercy as he would otherwise have vouchsafed [Note: Mat 13:58<\/span>.]. On the other hand, if we be steadfast in believing expectations of his mercy, we shall have such discoveries of his glory as an unbelieving heart has no conception of [Note: Joh 11:40<\/span>.]. We should never forget, that there is nothing too great to ask of God. We never can open our mouth, so wide, but he will fill it [Note: Psa 81:10<\/span>.]: nor can we ever be more enlarged in our petitions towards him, than he will be in his communications towards us [Note: 2Co 6:11-13<\/span>.].]<\/p>\n But the petition in our text is still more deserving of attention<\/p>\n II.<\/p>\n As suited to us<\/p>\n Imminent as Davids dangers were, they were not to be compared with those to which we are exposed Sin<\/em> is a deadly foe, that seeks to destroy every child of man. It lies in wait for us, to allure, to deceive, to ruin us. It clothes itself in specious array: it comes with a friendly aspect: it bids us fear no harm: it tells us, We shall have peace, though we yield to its fascinations [Note: Deu 29:19<\/span>.]. But it is no sooner committed, than it is registered in the book of Gods remembrance, and will come forth at a future period as a swift witness against all whom it has deceived. From man it may be hidden: and even by those who have committed it, it may be forgotten: but it hunts the wicked man to overthrow him [Note: Psa 140:11<\/span>.]; and though it do not immediately seize the sinner as its prey, it will be sure to find him out [Note: Num 32:23<\/span>.], and, like a millstone about his neck, to sink him into everlasting perdition [Note: Jam 1:14-15<\/span>.].<\/p>\n The law of God<\/em> also follows with its curses all who have transgressed its commands [Note: Gal 3:10<\/span>.]. It is inexorable. It is a creditor that cannot be satisfied, or appeased. It will take the sinner by the throat, saying, Pay me that thou owest: and, when we cannot discharge our debt, it will listen to no entreaties, but will cast us into prison, till we have paid the uttermost farthing. God himself appealed to his people of old respecting this: My words, and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? And they returned, and said, Like as the Lord of Hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us [Note: Zec 1:6<\/span>.]. Of the six hundred thousand men who came out of Egypt, how many entered into Canaan? None, except Joshua and Caleb; who had followed the Lord fully. Against all the rest a sentence of death was denounced in the very first year of their sojourning in the wilderness: and at the close of the forty years a minute inquiry was instituted; and not one was found alive [Note: Num 14:28<\/span>; Num 29:35-38<\/span>.]. So it will be found in the last day, that of all the threatenings in the book of God not one has fallen to the ground; and that, of all who mourned not over their transgressions of the law, not one escaped the vengeance of his God. God has said, Their foot shall slide in due time [Note: Deu 32:35<\/span>.]: he has declared that they shall all be turned into hell, even all the nations that forget him [Note: Psa 9:17<\/span>.]: that he will rain upon them snares, fire and brimstone, and an horrible tempest; and that this shall be the portion of their cup [Note: Psa 11:6<\/span>.]: he has declared it, I say; and, whether we will believe it or not, his law shall be thus honoured, and his justice shall be thus magnified, on every impenitent transgressor: for already is he whetting his sword for the execution of his vengeance upon them; and soon will he make his arrows drunk with their blood [Note: Deu 32:41-42<\/span>.]. The soul that sinneth, it shall die [Note: Eze 18:4<\/span>.].<\/p>\n There is yet another adversary, who is lying in wait for our souls, and, like a roaring lion, going about, seeking to devour us; and that is Satan:<\/em> nor can we have any conception of the wiles and devices to which he has recourse, in order to accomplish his malignant purpose. Even in Paradise he prevailed to ensnare and ruin our first parents: and the same temptations he puts in our way, assuring us, that, in following his counsel, we shall have unqualified pleasure, and happiness without alloy. He is in Scripture compared to a fowler [Note: Psa 91:3<\/span>.]; and, like a fowler, he spreads his nets, and allures us by temptations suited to our appetites, and by the example of sinners whom he has already ensnared, and whom he makes use of to decoy us. We see nothing but the promised gratification; and whilst one or another invites us to participate his supposed joys, we flock to him, without considering that it is for our life [Note: Pro 7:23<\/span>.]. Thus it is the drunkard, the whoremonger, the adulterer is ensnared: he thinks of nothing but his pleasure: but the fowler who lays the snare, foresees and prognosticates the end. Having succeeded in taking us alive [Note: . 2Ti 2:26<\/span>.], he keeps us in peace [Note: Luk 11:21<\/span>.], and does all he can to hide from us our bondage: but he knows, that they who now yield to his solicitations as a tempter, will soon experience his power as a tormentor.<\/p>\n Another enemy also that is confederate against us, is death<\/em>. He is waiting every moment to execute his commission against us; well knowing, that the instant he can inflict the stroke he meditates, all hope of our deliverance is at an end for ever. He has his eye steadily fixed on persons of every age and station: and the instruments he has at his command are as numerous as the sands upon the sea-shore. When he comes in his more visible and gradual assaults, he contrives to hide his ultimate designs, and to divert the minds of the sufferers from the thoughts of an hereafter. As the avenger of sin he entered into the world [Note: Rom 5:12<\/span>.]: and in the same character he is daily sweeping millions from the earth, and bearing in malignant triumph his unhappy victims to the tribunal of their God.<\/p>\n Hell<\/em> too combines with all the rest, and is opening wide its jaws to receive its destined prey. What the prophet said respecting the king of Babylon, may be said to every impenitent sinner under heaven: Hell from beneath is moved for thee, to meet thee at thy coming [Note: Isa 14:9<\/span>.]. As in that instance it stirred up the chief ones of the earth, and raised up from their thrones all the kings of the nations to exult over the fallen monarch, so those persons who were once our partners in sin, or whom by our example we hardened in their iniquities, will all come forth to meet us, that they may in the midst of all their own torments have the malignant pleasure of beholding and of aggravating ours. It is said, that in the last day the angels will bind up sinners in bundles<\/em> to burn them; and for this end, no doubt, that they who have been associates in wickedness may, by their mutual execrations, augment each others misery to all eternity. For this all hell is waiting. We are told indeed respecting the Rich Man, who lifting up his eyes in torments, desired that a messenger might be sent to his five surviving brethren, to warn them, lest they also should come into the same place of torment: but this was not from any love to them, but from self-love; knowing as he did by bitter experience, how greatly his own sufferings would be increased by the reproaches of those whom by his influence and example he had so contributed to destroy.<\/p>\n Know ye then, Beloved, that if David was in danger from the thousands who sought his life, so are ye ten thousand times more in danger from sin<\/em>, which deceives you; from the law<\/em>, which denounces its curse against you; from Satan<\/em>, who arms against you all the hosts of hell; from death<\/em>, that is ever waiting to cut you down: and from hell<\/em>, that is already yawning to swallow you up.]<\/p>\n Say then whether Davids petition be not altogether suited to our<\/em> state?<\/p>\n [To whom will you go for salvation, if not to the Lord Jesus Christ?<\/em> Will you look to any efforts of your own? Can you ever cancel the guilt of sin? Can you ever satisfy the demands of Gods law? Can you ever vanquish Satan and all the powers of darkness? Can you ever overcome death and hell, so that they shall lose all their terrors, and have no power over you? The hope of any such thing were vain: it is impossible: and if the whole world were combined to aid you, they could effect nothing. Though hand joined in hand throughout the globe, no sinner in the universe could go unpunished [Note: Pro 12:21<\/span>.]. None can ever blot out one single sin, but He who made atonement for sin by the blood of his cross. None can silence the demands of Gods law, but He who endured its penalties, and obeyed its precepts, in order that he might bring in an everlasting righteousness, and make us the righteousness of God in him. None can bruise Satan under our feet, but He who triumphed over him upon the cross, and in his ascension led captivity itself captive. None can divest death and hell of their terrors, but He who has the keys of both, and openeth so that none can shut, and shutteth so that none can open.<\/p>\n Go then to him for it in Davids words;<\/em> Lord, say unto my soul, I am thy salvation. Offer this petition humbly: offer it earnestly: offer it in faith Never, from the foundation of the world, did he cast out one who came to him in sincerity and truth. If you plead with him in faith, all these enemies shall be subdued before you; and all your sorrows be turned into joy. See, in the prophecies of Isaiah, what your state shall then be: In that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. Behold, God is my salvation! I will trust and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation [Note: Isa 12:1-2<\/span>.]. Here you see that he will not only give you the deliverance<\/em> you desire, but the assurance<\/em> of it also, saving to your soul, I am<\/em> thy salvation. Beloved Brethren, think what blessedness you will then enjoy. See it in David: My soul, wait thou only upon God: for my expectation is from him. He only is my rock and my salvation; He is my defence; I shall not be moved. In God is my salvation and my glory: the rock of my strength, and my refuge, is in God [Note: Psa 62:5-7<\/span>.]. He then encourages you to follow his example: Trust in him at all times, ye people: pour out your hearts before him: God is a refuge for us [Note: Psa 62:8<\/span>.]. This is the very advice which I would give also: Pour out your hearts before him, and trust in him. For what happiness can you possess in this world<\/em>, whilst your soul, your immortal soul, is in such imminent danger? If you were only, like David, encompassed with armed hosts that were seeking to destroy you, you would be full of alarm and terror: and can you enjoy a moments ease, while it is doubtful whether in the space of a few days you shall not lie down in everlasting burnings? I pray you to awake from your security: and give neither sleep to your eyes nor slumber to your eyelids, till you have a good and well-founded hope, that Jesus is your Saviour, and till you are enabled to say with Paul, He has loved me, and given himself for me. ]<\/p>\n<\/p>\n Psa 35:3 Draw out also the spear, and stop [the way] against them that persecute me: say unto my soul, I [am] thy salvation.<\/p>\n Ver. 3. Draw out also the spear<\/strong> ] viz. That thy contending and appearing for me may appear to be sufficient and glorious. <\/p>\n <\/p>\n And stop the way<\/strong> ] Heb. And stop, viz. the doors, as Gen 19:6<\/span> ; Gen 19:10 2Ki 6:32<\/span> , lest the malcontents come in and kill me. Or, shut me up from my persecutors, that they find me not; like as, afterwards, God hid Jeremiah and Baruch, when sought for to the slaughter. <\/p>\n <\/p>\n Say unto my soul, I am thy salvation<\/strong> ] Facito ut haec animula te sibi testantem audiat, &c.<\/em> Inwardly persuade my heart to firm affiance in thee, amidst all mine afflictions.<\/p>\n stop = close up. Some render “battle axe” or “barricade”. <\/p>\n persecute = pursue. <\/p>\n my soul = me (emph.) Hebrew. nephesh. <\/p>\n stop: Psa 27:2, Psa 76:10, 1Sa 23:26, 1Sa 23:27, Job 1:10, Isa 8:9, Isa 8:10, Isa 10:12, Act 4:28 <\/p>\n say: Psa 51:12, Psa 62:7, Psa 91:16, Gen 49:18, Isa 12:2, Luk 2:30 <\/p>\n Reciprocal: Exo 17:12 – stayed up his hands Joh 6:20 – It is<\/p>\n 35:3 Draw out also the spear, and stop [the way] against them that persecute me: say unto my {c} soul, I [am] thy salvation.<\/p>\n (c) Assure me against these temptations, that you are the author of my salvation.<\/p>\n Draw out also the spear, and stop [the way] against them that persecute me: say unto my soul, I [am] thy salvation. Draw out also the spear – The word here rendered draw out means properly to pour out; to empty; and it is applied to the act of emptying sacks, Gen 42:35; to emptying … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 35:3”<\/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-14425","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14425","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=14425"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14425\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14425"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14425"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14425"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Albert Barnes’ Notes on the Bible<\/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
Fuente: 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
THE SINNERS HOPE<\/strong><\/p>\n
This last petition I propose to consider,<\/p>\n
[If we mark the diversified expressions in this psalm, we shall have some idea of the danger to which he was exposed. Saul having determined if possible to destroy him, his subjects of every description leagued together to execute his will. False witnesses rose up, and laid to Davids charge things which he knew not; and, in confirmation of their accusations, declared that they were eye-witnesses of the acts imputed to him [Note: ver. 11, 21.]. Among the number of these were many on whom he had conferred the greatest obligations [Note: ver. 12.], and to whom he had given no just occasion of offence [Note: ver. 19.]. They devised deceitful matters against him [Note: ver. 20.]: they hid a net for him, and digged a pit for his soul [Note: ver. 7.]. To encourage one another in their odious work, they winked with their eye [Note: ver. 19.]; and, when they thought they had prevailed against him, they rejoiced in his adversity [Note: ver. 15.]; and magnified themselves against him [Note: ver. 26.], and said in their hearts, Ah! so would we have it: we have swallowed him up [Note: ver. 26.]. The very abjects, encouraged by the example of their superiors, gathered themselves together against him, and tare him incessantly; whilst hypocritical mockers in their feasts, (pretending to more humanity,) yet gnashed upon him with their teeth [Note: ver. 15, 16.]. In a word, all classes of the commmunity lay in wait for his soul [Note: ver. 4.], and, like lions prowling for their prey, sought to destroy and to devour him [Note: ver. 17, 25.].]<\/p>\n
[The particular expression in our text is worthy of notice, especially as shewing what thoughts the Psalmist entertained of God. He believed that God was able<\/em> to deliver him, how powerful soever his enemies might be. He knew, that if God was for him, no weapon that was formed against him could prosper. Nor did he doubt the goodness of God<\/em>, as willing to hear and answer his petitions, and to afford him the protection which he so earnestly desired. But that which chiefly demands our attention is, his persuasion of the condescension of the Most High<\/em>, in that he prayed, nor merely for deliverance, but for such an assurance of it to his soul, as should calm all the tumult of his mind, and fill him with perfect peace.<\/p>\n
[Davids enemies might be eluded, intimidated, vanquished: but those with which the soul of every sinner is encompassed can never be eluded, never be overcome.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (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: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"