Psalm 35:7 Komentář

David, in this psalm, appeals to the righteous Judge of heaven and earth against his enemies that hated and persecuted him. It is supposed that Saul and his party are the persons he means, for with them he had the greatest struggles. I. He complains to God of the injuries they did him; they strove with him, fought against him (Psa 35:1), persecuted him (Psa 35:3), sought his ruin (Psa 35:4, Psa 35:7), accused him falsely (Psa 35:11), abused him basely (Psa 35:15, Psa 35:16), and all his friends (Psa 35:20), and triumphed over him, (Psa 35:21, Psa 35:25, Psa 35:26). II. He pleads his own innocency, that he never gave them any provocation (Psa 35:7, Psa 35:19), but, on the contrary, had studied to oblige them (Psa 35:12-14). III. He prays to God to protect and deliver him, and appear for him (Psa 35:1, Psa 35:2), to comfort him (Psa 35:3), to be nigh to him and rescue him (Psa 35:17, Psa 35:22), to plead his cause (Psa 35:23, Psa 35:24), to defeat all the designs of his enemies against him (Psa 35:3, Psa 35:4), to disappoint their expectations of his fall (Psa 35:19, Psa 35:25, Psa 35:26), and, lastly, to countenance all his friends, and encourage them (Psa 35:27), IV. He prophesies the destruction of his persecutors (Psa 35:4-6, Psa 35:8). V. He promises himself that he shall yet see better days (Psa 35:9, Psa 35:10), and promises God that he will then attend him with his praises (Psa 35:18, Psa 35:28). In singing this psalm, and praying over it, we must take heed of applying it to any little peevish quarrels and enmities of our own, and of expressing by it any uncharitable revengeful resentments of injuries done to us; for Christ has taught us to forgive our enemies and not to pray against them, but to pray for them, as he did; but, 1. We may comfort ourselves with the testimony of our consciences concerning our innocency, with reference to those that are any way injurious to us, and with hopes that God will, in his own way and time, right us, and, in the mean time, support us. 2. We ought to apply it to the public enemies of Christ and his kingdom, typified by David and his kingdom, to resent the indignities done to Christ's honour, to pray to God to plead the just and injured cause of Christianity and serious godliness, and to believe that God will, in due time, glorify his own name in the ruin of all the irreconcilable enemies of his church, that will not repent to give him glory. A psalm of David.

INTRODUCTION TO PSALM 35 A Psalm of David. This psalm seems to have been written by David, when he was persecuted by Saul; and when many false charges were brought against him by his courtiers; and when he was the scorn and derision of the people; the subject of it is pretty much of the same kind with the seventh psalm, and might be written about the same time that was, and on the same occasion; and it may be applied to the church and people of God in like cases. There is a passage in it, Psa 35:19, which our Lord seems to refer to and apply to himself, Joh 15:25; and some interpret the whole of it concerning him. The Arabic version calls it a prophecy of the incarnation; though there does not appear any thing in it applicable to that.

For without cause have they hid for me their net in a pit,.... This is said in allusion to the custom of digging pits, and putting nets into them, for the catching of wild beasts; and covering them with straw or dust, or such like things, as Jarchi observes, that they might not be discerned; and which intends the secret and crafty methods taken by David's enemies to ensnare him and destroy him; though he had given them no cause to use him in such a manner; which is an aggravation of their sins, and a reason of the above imprecations, as well as of what follows: and in the same manner, and without any just cause, Christ and his members have been treated by wicked men, and therefore their damnation is just, and will be inevitable: which without cause they have digged for my soul; which is added for further explanation's sake, and to aggravate their sin, and to show the justness of their punishment.

But wherefore these so great evils? By what desert? Hear by what desert. "For without cause have they hid for me the corruption of their trap" [Psalm 35:7]. For Him that is our Head, observe, the Jews did this: they hid the corruption of their trap. For whom hid they their trap? For Him who saw the hearts of those that hid. But yet was He among them like one ignorant, as though He were deceived, whereas they were in that deceived, that they thought Him to be deceived. For therefore was He as though deceived, living among them, because we among such as they were so to live, as to be without doubt deceived. He saw His betrayer, and chose him the more to a necessary work. By his evil He wrought a great good: and yet among the twelve was he chosen, lest even the small number of twelve should be without one evil. This was an example of patience to us, because it was necessary that we should live among the evil: it was necessary that we should endure the evil, either knowing them or knowing them not: an example of patience He gave you lest you should fail, when you have begun to live among the evil. And because that School of Christ in the twelve failed not, how much more ought we to be firm, when in the great Church is fulfilled what was predicted of the mixture of the evil....

"Because without cause they hid." Above, the Psalmist asked that those who harm be judged and that those who attack come to defeat; here, however, he shows how they deservedly suffer these things. And first, he sets forth the guilt. Second, the punishment, at "let the snare come upon them." Regarding the first, he first sets forth the intention of malice. Second, its execution, at "without cause." In the first, three things are set forth that aggravate the guilt. The first is iniquity; and therefore he says, "without cause." The second is fraud; and therefore he says, "they hid." The third is cruelty; and therefore he says, "the destruction of their snare." He says therefore, "because without cause." If someone plots evil against one who has harmed him, it does not seem entirely unjust; but when against one who has in no way harmed him, this is altogether unjust; and this is what he says, "without cause," namely without any offense on my part. Jn. 15: "They hated me without cause." Is. 52: "The Assyrian oppressed him without any cause." Fraud is noted when he says, "they hid from me," because they plot evil against me through deceit. Lam. 3: "He has become to me a lurking bear, a lion in hiding." Ps. 9: "He lies in ambush like a lion in his den." He shows cruelty because they prepare ambushes unto death; hence he says, "unto the destruction of their snare," that is, they hide a snare unto death. Prov. 1: "Come with us, let us lie in wait for blood, let us hide snares against the innocent in vain; let us swallow him up," etc. Second, when he says, "without cause they reproached," the execution is set forth, likewise without cause. He says "they reproached" because they brought insults. Now a reproach is when someone imputes a crime to another that is against his honor. Sometimes a crime is imputed to someone so that he may be confounded and rejected. Sometimes, however, so that he may lose his life; and this is "against my soul"; and therefore he says, "my soul"; as if to say: they did this so as to deprive me totally of life. So the Jews imputed crimes worthy of death to Christ: Lk. 23: "He stirs up the people, teaching throughout all Judea." Ps. 68: "The reproaches of those who reproached you have fallen upon me." But this was "without cause," that is, without reason, as was said above, namely "gratuitously." Jn. 8: "Which of you shall convict me of sin?" Therefore, they imputed sin to him "without cause." Or, "without cause," that is, in vain, as regards their intention, because they intended to destroy his faith: Jn. 11: "What do we do, because this man works many signs? If we let him alone," etc. Nevertheless, this plan was in vain, because the whole world after his death was converted to the faith.

The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (Psa 35:9-10, Psa 35:18, Psa 35:27-28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably 1Sa. 24:1-22. (Psa. 35:1-28) God is invoked in the character of a warrior (Exo 15:3; Deu 32:41).

net in a pit--or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (Psa 2:6); a figure from hunting (Psa 7:15). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare Psa 7:16; Psa 11:5, on the peculiar fate of the wicked here noticed.

Psa 35:7 also needs re-organising, just as in Psa 35:5. the original positions of דחה and רדפס are exchanged. שׁחת רשׁתּם would be a pit deceptively covered over with a net concealed below; but, as even some of the older critics have felt, שׁחת is without doubt to be brought down from Psa 35:7 into Psa 35:7: without cause, i.e., without any provocation on my part, have they secretly laid their net for me (as in Psa 9:16; Psa 31:5), without cause have they digged a pit for my soul. In Psa 35:8 the foes are treated of collectively. לא ידע is a negative circumstantial clause (Ew. 341, b): improviso, as in Pro 5:6; Isa 47:11 extrem. Instead of תּלכּדנּוּ the expression is תּלכּדוּ, as in Hos 8:3; the sharper form is better adapted to depict the suddenness and certainty of the capture. According to Hupfeld, the verb שׁאה signifies a wild, dreary, confused noise or crash, then devastation and destruction, a transition of meaning which - as follows from שׁואה (cf. תּהוּ) as a name of the desolate steppe, from שׁוא, a waste, emptiness, and from other indications - is solely brought about by transferring the idea of a desolate confusion of tones to a desolate confusion of things, without any intermediate notion of the crashing in of ruins. But it may be asked whether the reverse is not rather the case, viz., that the signification of a waste, desert, emptiness or void is the primary one, and the meaning that has reference to sound (cf. Arab. hwâ, to gape, be empty; to drive along, fall down headlong, then also: to make a dull sound as of something falling, just like rumor from ruere, fragor (from frangi) the derived one. Both etymology (cf. תּהה, whence תּהוּ) and the preponderance of other meanings, favour this latter view. Here the two significations are found side by side, inasmuch as שׁואה in the first instance means a waste = devastation, desolation, and in the second a waste = a heavy, dull sound, a rumbling (δουπεῖν). In the Syriac version it is rendered: "into the pit which he has digged let him fall," as though it were שׁחת in the second instance instead of שׁואה; and from his Hupfeld, with J. H. Michaelis, Stier, and others, is of opinion, that it must be rendered: "into the destruction which he himself has prepared let him fall." But this quam ipse paravit is not found in the text, and to mould the text accordingly would be a very arbitrary proceeding.