9, 10<\/strong>. Rejoicing for deliverance.<\/p>\n And my soul shall be joyful in the Lord – <\/B>That is, I shall be joyful, or will rejoice. This is said in anticipation of the interposition of God in destroying his enemies, and in delivering him from danger. It is not joy in the destruction of others; it is joy that he himself would be delivered. Our own deliverance from the hand of our enemies may involve the necessity of their being cut off. What we rejoice in, in such a case, is not their ruin, but our own deliverance; and for this it can never be improper to give thanks. The psalmist says that he would rejoice in the Lord. It would not be in his own skill or valor, but in what God had done to save him. See the notes at Psa 34:2<\/span>.<\/P> It shall rejoice in his salvation – <\/B>For the salvation or deliverance that he brings to me.<\/P> <\/p>\n Psa 35:9-10<\/span><\/p>\n My soul shall he joyful in the Lord.<\/em><\/p>\n<\/p>\n Lifes joy<\/strong><\/p>\n It <\/em>is not often that we meet with a truly joyous face. We see many a brow curved with humour, and lips with their wreath of mirth, but the eyes seldom beam the glory of that quiet delight which is named in our text. Everybody has some joy; but in many cases it is spurious like a bad shilling, and unreliable like the grass which grows over the marsh on a moor. But real joy is wholesome, beneficent and abiding; and it is for all. It is seldom or never found in external things; it is an inward state of the soul. Joy may be likened to a seat under the shade of a tree to which you can go at once for rest, and it is as free as a street fountain with the cup hanging ready for the thirsty traveller to drink; anybody may take the cup and drink. True joy is not a fiction; to be expressed, it must be felt. As you cannot have a river without a spring or source, neither can you have true joy without its fountain which flows from the heart of God.<\/p>\n 1. <\/strong>That he possesses all things. The great cry of the human heart is–I want this; O that I could have that! Our failing is discontentedness; the glory of Christianity is contentment, not empty and fleeting, but full, overflowing, and everlasting. Under the Atlantic ocean is a cable through which passes a wire connecting the coast of England with that of America, and though there are great storms and crashing icebergs on the ocean, the cable under the sea is undisturbed; the lightning message passes along the three thousand miles of wire silently and in the twinkling of an eye. Likewise, the soul of the Christian, no matter whether he may be in a dungeon, awaiting a martyrs death, or upon a throne, the object of the peoples praise, is serene because it is in communion with God.<\/p>\n 2. <\/strong>That our sins are all forgiven.<\/p>\n 3. <\/strong>The sense of salvation also inspires ones soul to be joyful in the Lord.<\/p>\n 4. <\/strong>The promise of heaven. Some of you may say, What you have said is of no use to me, for I am not a Christian; I am not good; there is no chance for me. You think God must draw the line somewhere, that He cannot take you in; that He may receive other people, but He cannot admit you. Now the Bible says, Whosoever will. You cannot be too wicked for God to save; for He is able to save to the very uttermost all that pray unto Him. Therefore, come. (W. Birch:<\/em>)<\/p>\n Verse 9<\/span>. My soul<\/B><\/I>] My life, thus saved –<\/P> <\/P> Shall be joyful in the Lord<\/B><\/I>] I am so circumstanced at present as to be in the utmost danger of being destroyed by my foes; if I escape, it must be by the strong arm of the Lord; and to him shall the glory be given.<\/P> <\/p>\n In the Lord; <\/B>in and for his glory and service, which shall be advanced by this means, and for his favour to me, otherwise I am far from rejoicing in their calamities. <\/P> <\/p>\n And my soul shall be joyful in the Lord<\/strong>,…. Not in the destruction of his enemies, but in the God of his salvation; the Targum is, “in the Word of the Lord”; the essential Word of God, the promised Messiah, Saviour, and Redeemer. Christ is the object of a believer’s joy; he rejoices in his person, as he is the mighty God, able to save him, and to keep what he has committed to him, and to preserve him from falling; as he is God and man in one person, and so fit to be a Mediator between God and man; and as he is a Prophet to instruct him, a Priest to expiate his sin and make intercession for him, and as a King to rule over, protect, and defend him; and as he stands in the relations of a father, husband, brother, and friend: he rejoices in what he has done and is doing; in that this Word is made flesh, and has obtained eternal redemption, and now appears in the presence of God, as an advocate and intercessor: it follows,<\/p>\n it shall rejoice in his salvation<\/strong>; that which Jehovah the Father has determined upon, provided for, and has formed the scheme of; that which Jehovah the Son undertook to accomplish, and now has finished; and that which Jehovah the Spirit had made a discovery and application of unto the psalmist, in answer to his request in Ps 35:3<\/span>. This filled him with so much joy, as it does every believer that has a view of interest in it; seeing hereby the law is fulfilled, justice is satisfied, sin is atoned for, the pardon of it is procured, an everlasting righteousness is brought in, and a solid foundation laid for hope of eternal glory and happiness.<\/p>\n This strophe, with which the first part of the song closes, contains the logical apodosis of those imprecatory jussives. The downfall of the power that is opposed to God will be followed by the joy of triumph. The bones of the body, which elsewhere are mentioned as sharing only in the anguish of the soul (Psa 6:3<\/span>; Psa 31:11<\/span>; Psa 32:3<\/span>; Psa 51:10<\/span>), are here made to share (as also in Psa 51:10<\/span>) in the joy, into which the anxiety, that agitated even the marrow of the bones, is changed. The joy which he experiences in his soul shall throb through every member of his body and multiply itself, as it were, into a choir of praiseful voices. with a conjunctive accent and without Makkeph<\/em>, as also in Pro 19:7<\/span> (not , vid., the Masora in Baer’s Psalterium<\/em> p. 133), is to be read cal <\/em> (with , opp<\/em>. ) according to Kimchi. According to Lonzano, however, it is to be read col<\/em>, the conjunctive accent having an equal power with Makkeph<\/em>; but this view is false, since an accent can never be placed against Kametz<\/em> chatuph<\/em>. The exclamation is taken from Exo 15:11<\/span>, where, according to the Masora, it is to be pointed , as Ben Naphtali also points it in the passage before us. The Dagesh<\/em>, which is found in the former passage and is wanting here, sharpens and hardens at the same time; it requires that the expression should be emphatically pronounced (without there being any danger in this instance of its being slurred over); it does not serve to denote the closer connection, but to give it especial prominence. , stronger than he, is equivalent to: strong, whereas the other is weak, just as in Jer 31:11<\/span>, cf. Hab 1:13<\/span>, , righteous, whereas he is ungodly. The repetition of is meant to say: He rescues the , who is (poor) enough already, from him who would take even the few goods that he possesses.<\/p>\n 9. And my soul is joyful in Jehovah. Others read this in the optative mood, May my soul rejoice in Jehovah, and may it be glad in his salvation But instead of continuing to express his desires, David, in my opinion, rather promises in this verse that he will be grateful to God. This is still more evident from the following verse, in which extolling very highly the goodness of God, he says that he will celebrate the remembrance of it with every member of his body. While, therefore, some ascribe to fortune, and others to their own skill, the praise of their deliverance from danger, and few, if any, yield the whole praise of it to God, David here declares that he will not forget the favor which God had bestowed upon him. My soul, says he, shall rejoice, not in a deliverance of the author of which it is ignorant, but in the salvation of God. To place the matter in a still stronger light, he assigns to his very bones the office of declaring the divine glory. As if not content that his tongue should be employed in this, he applies all the members of his body to the work of setting forth the praises of God. The style of speaking which he employs is hyperbolical, but in this way he shows unfeignedly that his love to God was so strong that he desired to spend his sinews and bones in declaring the reality and truth of his devotion. <\/p>\n 9, 10<\/strong>. <\/strong> These verses close the first strophe with promise of joy and praise at the deliverance asked and expected. <\/p>\n All my bones <\/strong> The solid framework of my body shall, with my soul, show forth thy praise.<\/p>\n Is there not an allusion here to the whole body of Christ, who will all rejoice at length in his great salvation?<\/p>\n Psa 35:9 And my soul shall be joyful in the LORD: it shall rejoice in his salvation.<\/p>\n Ver. 9. And my soul shall be joyful in the Lord<\/strong> ] This was what he aimed at in his foregoing imprecations, viz. the glory and praise of God, and not his own wreaking his spleen upon his enemies.<\/p>\n NASB (UPDATED) TEXT: Psa 35:9-16<\/p>\n 9And my soul shall rejoice in the Lord;<\/p>\n It shall exult in His salvation.<\/p>\n 10All my bones will say, Lord, who is like You,<\/p>\n Who delivers the afflicted from him who is too strong for him,<\/p>\n And the afflicted and the needy from him who robs him?<\/p>\n 11Malicious witnesses rise up;<\/p>\n They ask me of things that I do not know.<\/p>\n 12They repay me evil for good,<\/p>\n To the bereavement of my soul.<\/p>\n 13But as for me, when they were sick, my clothing was sackcloth;<\/p>\n I humbled my soul with fasting,<\/p>\n And my prayer kept returning to my bosom.<\/p>\n 14I went about as though it were my friend or brother;<\/p>\n I bowed down mourning, as one who sorrows for a mother.<\/p>\n 15But at my stumbling they rejoiced and gathered themselves together;<\/p>\n The smiters whom I did not know gathered together against me,<\/p>\n They slandered me without ceasing.<\/p>\n 16Like godless jesters at a feast,<\/p>\n They gnashed at me with their teeth. <\/p>\n Psa 35:9-16 This strophe affirms YHWH’s deliverance. <\/p>\n 1. my soul shall rejoice in the Lord BDB 162, KB 189, Qal imperfect <\/p>\n 2. it shall exult in His salvation BDB 965, KB 1314, Qal imperfect <\/p>\n 3. all his bones (i.e., his soul, cf. Psa 51:8) will say BDB 55, KB 65, Qal imperfect (i.e., the terms soul, nephesh [BDB 659], and bones are idioms for the whole person, cf. Psa 6:2) <\/p>\n a. who is like You, cf. Exo 15:11; Psa 86:8, Mic 7:18; see SPECIAL TOPIC: MONOTHEISM <\/p>\n b. who delivers the afflicted <\/p>\n At this point (Psa 35:11) the psalmist begins to describe his adversaries. <\/p>\n 1. malicious witnesses BDB 729 construct BDB 329, Psa 35:11 <\/p>\n 2. who asks him things he does not know, Psa 35:11 (the setting is a court scene and the false witnesses are asking about things the psalmist did not do) <\/p>\n 3. who repay evil for good, Psa 35:12, cf. Psa 38:20; Psa 109:5 (reversal, cf. Psa 35:13-14) <\/p>\n 4. who rejoiced at his stumbling, Psa 35:15 <\/p>\n 5. who gathered together to slander him, Psa 35:15 <\/p>\n 6. who gnashed their teeth at him, Psa 35:15, cf. Psa 37:12; Psa 112:10; Job 16:9; Lam 2:16; Mat 8:12; Mat 25:30; Luk 13:28 <\/p>\n In Psa 35:14-15 the psalmist describes what he did for those who persecuted him <\/p>\n 1. when they were sick, he wore sackcloth on their behalf (see SPECIAL TOPIC: GRIEVING RITES ) <\/p>\n 2. he humbled himself, fasted, and prayed on their behalf <\/p>\n 3. he mourned for them (as for a close friend or brother) <\/p>\n 4. he mourned for them (as for his own mother) <\/p>\n There is a visible contrast between how the faithful follower acts and the faithless ones act! Our relationship with God is clearly seen in how we treat others. <\/p>\n Psa 35:12 b The MT has bereavement (BDB 1013) from loss of children which is a terrible sorrow. The NEB suggests an emendation, they seek for my life; REB, lying in wait to take my life. <\/p>\n As is so often true, modern readers do not fully understand the poetry of an ANE culture. However, though there are rare words and uncertain imagery, the overall thrust is understandable from context, especially parallelism. <\/p>\n Psa 35:13 c <\/p>\n NASB, LXXand my prayer kept returning to my bosom<\/p>\n JPSOAmay what I prayed for happen to me<\/p>\n NRSV, TEVI prayed with a bowed head on my bosom<\/p>\n NJBpraying ever anew in my heart <\/p>\n The MT is uncertain. So the translations suggest <\/p>\n 1. the psalmist’s prayers and actions for his enemies in Psa 35:13-14 return to his benefit, not theirs (cf. Mat 10:13; Luk 10:6) <\/p>\n 2. the phrase refers to his body’s position in prayer <\/p>\n 3. the phrase refers to repeated prayer <\/p>\n Psa 35:15 <\/p>\n NASB, NRSV,<\/p>\n NJB, JPSOA,<\/p>\n NRSV, REBstumbling<\/p>\n NKJV, TEVadversity<\/p>\n NEBruffians <\/p>\n The MT has at my stumbling (BDB 854, cf. Psa 38:17; Job 18:12). The UBS Text Project (p. 220) gives the MT a C rating (considerable doubt). It suggests limping ones, denoting a hurt psalmist (p. 220). The UBS Handbook (p. 335) suggests the psalmist was limping like a wounded animal. If so the gathered together could be like a pack of dogs. <\/p>\n Psa 35:16 <\/p>\n NASBlike godless jesters at a feast<\/p>\n NKJVwith ungodly mockers at feasts<\/p>\n NRSVthey impiously mock more and more<\/p>\n TEVlike those who would mock a cripple<\/p>\n NJBif I fall they surround me<\/p>\n REBwhen I slipped, they mocked at me<\/p>\n JPSOAwith impious, mocking grimace <\/p>\n The MT has like the profanest of mockers of a cake, which obviously does not make sense. So English translations have tried to find a parallel between Psa 35:15-16, but it is all conjecture. The AB (p. 214) suggests an emendation that results in my encircling mockers. <\/p>\n The MT is not the first or oldest Hebrew manuscript. <\/p>\n Psa 13:5, Psa 21:1, Psa 33:21, Psa 48:11, Psa 58:10, Psa 58:11, Psa 68:1-3, 1Sa 2:1, Isa 61:10, Hab 3:18, Luk 1:46, Luk 1:47, Gal 5:22, Phi 3:1-3 <\/p>\n Reciprocal: Psa 9:14 – I will Psa 20:5 – rejoice Psa 51:12 – joy Jer 20:13 – for<\/p>\n If God granted deliverance, David promised to rejoice in the Lord and to praise Him.<\/p>\n "My soul<\/span> (9) and my bones<\/span> (10) are two emphatic ways of saying ’I’ or ’myself,’ as in Psa 6:2-3; cf<\/span>. our own expression ’I know it in my bones’." [Note: Ibid., p. 143.] <\/span><\/p>\n And my soul shall be joyful in the LORD: it shall rejoice in his salvation. 9, 10. Rejoicing for deliverance. Fuente: The Cambridge Bible for Schools and Colleges And my soul shall be joyful in the Lord – That is, I shall be joyful, or will rejoice. This is said in anticipation of the interposition … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 35:9”<\/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-14431","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14431","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=14431"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14431\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14431"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14431"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14431"}],"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>the secret cause of joy in the Christian is–<\/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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/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: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"