10<\/strong>. All my bones<\/em> ] The bodily frame feels the thrill of joy as it feels the pain of sorrow. Cp. Psa 51:8<\/span>; and see note on Psa 6:2<\/span>.<\/p>\n who<\/em> is like unto thee<\/em> ] Incomparable for power and goodness. Cp. Exo 15:2<\/span>; Mic 7:18<\/span>.<\/p>\n the poor<\/em> ] The afflicted, often coupled with the needy<\/em> (Psa 37:14<\/span>; Psa 40:17<\/span>; Psa 86:1<\/span>; &c.)<\/p>\n All my bones shall say – <\/B>A similar expression occurs in Psa 51:8<\/span> : That the bones which thou hast broken may rejoice. The bones are here put for the frame; the whole man. See the notes at Psa 32:3<\/span>. The idea is, that he had been crushed and overborne with trouble and danger, so that his very frame – that which sustained him – had given way. He says now that if God would interpose in the manner which he prays for, he would be relieved of the insupportable burden, and his whole nature would rejoice.<\/P> Who is like unto thee – <\/B>Who can bring deliverance like God. Compare the notes at Isa 40:18<\/span>. Which deliverest the poor, etc. Who rescues the poor from the hand of the mighty. That is,<\/P> (a) Who is there that would interpose as God does in behalf of the poor and the downtrodden?<\/P> (b) Who is there that could save them as He does? In His power, and in His willingness to aid, there is no one like God. The word rendered poor here rather means one who is afflicted, or crushed by trial.<\/P> Yea, the poor and the needy – <\/B>The word here rendered poor is the same as that which occurs in the former member of the sentence. The word rendered needy is that which is commonly used to denote the poor in the usual sense of the term – one who is in need. The reference is to David, who was afflicted by persecution, and at the same thee was in want of the comforts of life.<\/P> From him that spoileth him – <\/B>From him that would plunder and rob him.<\/P><\/p>\n Verse 10<\/span>. All my bones shall say<\/B><\/I>] My life being preserved, all the members of my body shall magnify thy saving mercy.<\/P> <\/P> Deliverest the poor<\/B><\/I>] This is a general maxim: God is peculiarly mindful of the poor. Where secular advantages are withheld, there is the more need for spiritual help. God considers this, and his kind providence works accordingly.<\/P> <\/p>\n All my bones, <\/B>i.e. my whole body, by a synecdoche, as Psa 34:20<\/span>, as well as my soul, mentioned Psa 35:9<\/span>. I will glorify thee, both with my soul and with my body. <\/P> Shall say:<\/B> speech is ascribed to the bones figuratively, as elsewhere they are said to fear and to rejoice, Psa 6:2<\/span>; 51:8<\/span>, and as the loins are said to bless, Job 31:20<\/span>. If they could speak, they would express thy praises, because having been dried up with sorrow, they are now refreshed by thy mercy. <\/P> <\/p>\n 10. All my bones<\/B>every part. <\/P> him that spoilethhim<\/B>(Compare Ps 10:2<\/span>).<\/P><\/p>\n All my bones shall say<\/strong>,…. So, in a figurative sense, vexation and disquietude are ascribed to the bones, Ps 6:2<\/span>; and sometimes joy and gladness, Ps 51:8<\/span>. His soul is said to rejoice in<\/p>\n Ps 35:9<\/span>; and here his bones are said to show forth the praises of the Lord; and both together design the whole man, as heart and flesh in<\/p>\n Ps 84:2<\/span>; and the bones being the strength of the body may denote his saying what follows, with all his might, and with all his strength, and with the utmost fervency of spirit:<\/p>\n Lord, who [is] like unto thee<\/strong>; on account of the perfections of his nature, which appear in the salvation and deliverance of his people: there is none like unto him for his wisdom, holiness, power, grace, and mercy; for his foreknowledge, wisdom, and counsel, in forming the scheme of salvation; for his holiness and justice, which are glorified by it; for his might and power in effecting it; and for his grace, mercy, goodness, and faithfulness shown in keeping covenant with his people, in pardoning and passing by their iniquity and transgression, and in condescending to take notice of his poor and needy, to deliver them, as follows; see Ps 113:5<\/span>;<\/p>\n which deliverest the poor from him that is too strong for him: yea<\/strong>,<\/p>\n the poor and the needy from him that spoileth him<\/strong>? in which words the psalmist doubtless respects himself and his own case, who was poor and afflicted, and stood in need of help when he was persecuted by Saul, who was his enemy, too strong for him, and who sought to spoil and ruin him, but the Lord delivered him out of his hands; see Ps 18:17<\/span>. They agree with the case of all the Lord’s poor and needy, who are so not only in a temporal sense, as they commonly be; and in such sense as all mankind are, though everyone is not sensible of his spiritual poverty through sin; having neither food nor raiment, nor anything to procure them with, and yet think themselves rich and increased with goods; but in the best sense, being poor in spirit and rich in faith; these have enemies stronger than they. Sin is sometimes represented as a person, their antagonist that fights against them, wars with them, prevails over them sometimes, and carries them captive: sin is too strong for a man without the grace of God; nay, it was too strong for Adam in innocence, and spoiled him of the image of God, stripped him of his righteousness, and marred all the glory and honour in which he was; and it is too strong for a man that has the grace of God, when left to himself: but the Lord delivers his people from it; they; are redeemed from it, and saved from punishment for it by the blood of Christ; and they are freed from the power and dominion of it, by the Spirit and grace of Christ at conversion, and at death they are delivered from the being of it. Satan is the strong man armed, and is more than a match for the poor and needy; but Christ the mighty God is stronger than he, and has ransomed them out of the hands of him that was stronger than they; and the prey, or they that were made a spoil by him, are taken out of the hands of the mighty, and the lawful captive is delivered: they are, indeed, assaulted by his temptations, in which he would be too many for them, but that they are strengthened against him by the Lord, and are enabled to withstand him; who, in the issue, flees from them; nor can he do as he pleases with them, nor reassume his power over them he once had, nor lead them captive at his will as he once did: God is on their side, Christ is their patron and defender, that pleads their cause against him; the Spirit that is within them is greater than he that is in the world; angels are all around them, and in a little while these poor and needy will be in heaven, and out of his reach, and so of every oppressor and persecutor; now they are the weak things of this world, and their enemies are the mighty ones, and too strong for them, who spoil them of their good name and character, and sometimes of their goods and property; but the Lord does and will deliver them out of their hands, and enter them into rest, where the wicked cease from troubling.<\/p>\n 10. O Jehovah! who is like thee? Here he explains more fully the nature of his joy in the salvation of God of which he had spoken, showing that it consisted in his ascribing entirely to God the deliverance which he had obtained. Men, in general, praise God in such a manner that he scarcely obtains the tenth part of his due. But David, distinguishing him from all others, distinctly declares that the whole glory of his deliverance is due to him alone. And, certainly, we then only yield to God what belongs to him, when, investing him with his own power, we rest all our hopes on him. For what purpose does it serve, loudly to celebrate the name of God with our mouths, if we tear in pieces his power and goodness at our pleasure? David, therefore, in the true spirit of godliness, extols the greatness of God by this high encomium, that he is the guardian and defender of the poor, and rescues the needy and afflicted from the hand of those who oppress them; as if he had said, It is God’s peculiar duty to succor the miserable. By these words we are taught to cling to the hope of better things in adversity; for the power and resources of our enemies, however great they may be, is no reason why we should lose our confidence, since God declares to us from heaven that he reigns expressly for the purpose of resisting the strong and powerful. If the children of this world, who employ their power in injuring and oppressing the weak, had the least degree of sound understanding, it would certainly serve to restrain their audacity, and prevent them proceeding farther in provoking the wrath of God. <\/p>\n (10) All my bones.<\/strong>As we say, all the fibres of my body. (Comp. Psa. 6:2<\/span>; Psa. 34:20<\/span>.)<\/p>\n The poor . . . the poor.<\/strong>Better, the sufferer <\/em>. . .<\/strong> the sufferer. Psa 35:10<\/span><\/em><\/strong>. <\/strong>All my bones shall say<\/em><\/strong><\/strong> These are figuratively represented as praising God; as if he had said, “All the members of my body, as well as all the faculties of my soul, shall be affected with a deep sense of thy goodness towards me, and thereby set forth thy praise.” <\/p>\n Psa 35:10 All my bones shall say, LORD, who [is] 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>\n Ver. 10. All my bones shall say, Lord, who is like unto thee?<\/strong> ] Not my soul only, but my body also shall join in this joyful acclamation; yea, my bones shall say, &c., that is, whatsoever strength and vigour is in me, it shall be spent in celebrating thy praises. Or, although I have nothing left me but skin and bones, so poor am I grown, yet I will not be wanting to the work.<\/p>\n All my bones = all the members of my body. Interpretation belongs to the speaker. The Application belongs (1) to the O.T. saints (Psa 139:13-16), and (2) to the later members referred to in Eph 1:22, Eph 1:23; Eph 2:21; Eph 4:4-16. Note their experiences: Psa 6:2 (vexed); Psa 22:14 (out of joint); but “not broken” (Psa 34:20 Joh 19:36. Exo 12:46); His heart broken (Psa 69:20); so our hearts (Psa 34:18); but not ourselves (Joh 10:27-29). <\/p>\n say. They speak: and always of HIM. Figure of speech Prosopopoeia, for emphasis. They all and always confess Christ as LORD (1Co 12:3. 1Pe 3:15). <\/p>\n who is like . . . ? Figure of speech Erotesis (App-6), for greater emphasis. Compare their words (Psa 71:19; Psa 73:25; Psa 89:6. 1Sa 2:2. Deu 33:26, Deu 33:27). <\/p>\n deliverest = rescuest. Compare 2Ti 4:18. 2Pe 2:9. <\/p>\n poor = oppressed. Compare Psa 34:6. <\/p>\n too strong. Law too strong (Gal 1:3, Gal 1:10, Gal 1:13); sin too strong (Rom 5:21); the world too strong (Joh 16:33); self too strong (Rom 7:24); death too strong (2Ti 1:10). <\/p>\n All: Psa 22:14, Psa 32:3, Psa 34:20, Psa 38:3, Psa 51:8, Psa 102:3, Job 33:19-25 <\/p>\n who: Psa 71:19, Psa 86:8, Psa 89:6-8, Exo 15:11, Isa 40:18, Isa 40:25, Jer 10:7 <\/p>\n which: Psa 10:14, Psa 22:24, Psa 34:6, Psa 69:33, Psa 102:17-20, Psa 109:31, Psa 140:12, Job 5:15, Job 5:16, Pro 22:22, Pro 22:23 <\/p>\n too: Psa 18:17 <\/p>\n Reciprocal: Deu 3:24 – what God 1Ki 8:23 – no God Psa 10:9 – when Psa 89:8 – like Isa 25:4 – thou hast Jer 10:6 – there Mic 7:18 – a God Joh 19:36 – that the 1Pe 1:6 – ye greatly<\/p>\n 35:10 All my {h} bones shall say, LORD, who [is] 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>\n (h) He attributes his deliverance only to God, praising him therefore both in soul and body.<\/p>\n All my bones shall say, LORD, who [is] 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? 10. All my bones ] The bodily frame feels the thrill of joy as it feels the pain of sorrow. Cp. … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 35:10”<\/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-14432","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14432","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=14432"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14432\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14432"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14432"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14432"}],"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
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
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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":"