Annotations Upon the Books of Poetry, Psalms · Psalm 35
PSALM XXXV.
Verſ. 1. PLead my cauſe (O Lord) with them that ſtrive with me, &c.] To wit, who would gladly live peaceably with them, but that they are ſo implacably contentious, and will not let me be quiet. In this firſt clauſe David deſires, that the Lord would maintain his innocency againſt thoſe that falſly accuſed him; in the next, fight against them that fight againſt me, that he would withſtand thoſe that did unjuſtly perſecute him. And thus he doth ingage God in his quarrel, as knowing that the cauſe was Gods as well as his, who had choſen and anointed him to be king.
Verſ. 2. Take hold of shield and buckler, &c.] That is, either ſhield or buckler, therewith to defend me; that they that preſume ſo much upon their armes may find, that there is a God who is armed with ſuch power for the defence of his ſervants, that againſt that their armes ſhall nothing avail them.
Verſ. 3. Stop the way againſt them that perſecute me, &c.] That is, that they may not flee away and eſcape out of thine hands; or rather, that they may not come at me to hurt me: ſay unto my ſoul, I am thy ſalvation; that is, make me to know by experience, that thou haſt undertaken my defence; or, aſſure me inwardly by thy ſpirit, that thou wilt ſave me from mine enemies. And it may well be that in this expreſſion he alludes to thoſe, that intending to relieve a place beſieged, are wont by meſſages to aſſure them before-hand, that they will come to their ſuccour.
Verſ. 4. Let them be turned back, &c.] That is, Let them be put to a ſhamefull flight; or, Let them be diſappointed of their purpoſes, and not be able to goe on forward with the evil they have plotted againſt me.
Verſ. 5. Let them be as chaff before the wind, &c.] As if he had ſaid, As they have driven me up and down from one place to another, ſo let them be ſcattered and flee before thee; or let them be ever in a reſtleſſe condition, driven up and down with the inward terrours and affrightments of their own minds and conſciences, not thinking themſelves ſafe in any place: ſee the Note alſo Job 21.18. and let the angel of the Lord chaſe them; as if he ſhould have ſaid, Yea in ſtead of the wind, let an angel, of far more force and might then the mightieſt wind, purſue them ſo that they may not have any breathing time. And this may be meant either of a good or an evil angel, as we ſee in Saul 1 Sam. 16.14.
Verſ. 6. Let their way be dark and ſlippery, and let the angel of the Lord perſecute them.] That is, Let the way, whereby fleeing they ſeek to eſcape, be fearfull, dangerous and troubleſome; as if he had ſaid, Let them not know what courſe to take, nor be able any way to eſcape, but fall at laſt under the ſtroke of thine avenging hand. Whilſt a man may goe leaſurely, he may goe ſafely, though it be in the dark, and in a ſlippery way; but being forced to flee in ſuch a way by the ſecret purſuit of an angel, what hope can there be of eſcaping? That this is the meaning of theſe words we may ſee by the like expreſſion Jer. 23.12. Wherefore their way shall be unto them as ſlippery waies in the darkneſſe; they shall be driven on and fall therein.
Verſ. 8. Let deſtruction come upon him at unawares, &c.] That is, againſt him that perſecutes me, indefinitely, ſee verſ. 3. or it may be meant particularly of Saul.
Verſ. 10. All my bones shall ſay, Lord, who is like unto thee, which delivereſt the poor? &c.] This he ſpeaks as in reference to that which he had found by his own experience. That expreſſion which he uſeth, All my bones shall ſay, Lord, who is like unto thee? &c. ſome underſtand, as if he had ſaid thus; I who am at preſent quite conſumed, nothing in a manner but skin and bones, ſhall notwithſtanding extoll thy great name. But doubtleſſe it is rather an hyperbolicall expreſſion of the ſtrong deſires he ſhould have to ſet forth Gods praiſe, if he vouchſafe to take his part againſt his enemies, All my bones shall ſay, Lord, who is like unto thee? as if he ſhould have ſaid, Not my ſoul only, but my whole man, all the members of my body, yea all my inward parts will be ſo affected with thy goodneſſe, and ſo inflamed with a deſire to praiſe thee, that my very bones, though ſenſleſſe, could they ſpeak, would break forth into thy praiſes, and cry out, Lord, who is like unto thee? To which purpoſe there are many expreſſions elſewhere, not much unlike to this: as that Pſal. 84.2. My heart and my flesh cryeth out for the living God; and that Pſal. 5.8. Make me to hear joy and gladneſse, that the bones which thou haſt broken may rejoyce; and that Job 31.20. If his loyns have not bleſſed me, &c. concerning which ſee the Note there.
Verſ. 12. They rewarded me evil for good, to the ſpoyling of my ſoul.] To wit, as ſeeking to take away my life, whereby the ſoul is ſtripped or ſpoyled of the body; or, as ſeeking to deprive me of all that might be any help or joy or comfort to me; as to ſpoyl me of all my goods, to drive me from my countrey, and from the preſence of my God in his worſhip and ordinances.
Verſ. 13. But as for me, when they were ſick, &c.] and conſequently when they were in any other miſery, my clothing was ſackcloth; I humbled my ſoul with faſting, and my prayer returned into mine own boſome: concerning which laſt clauſe, there are many different Expoſitions, and divers of them ſeem equally probable. For ſome conceive that theſe words imply his perſeverance in praying for them, my prayer returned into mine own boſome; as if he had ſaid, I found my ſelf ſtill as mindfull of them, as earneſt to call upon God for them, as ever, and ſo was ready ſtill to renew my prayers for them again and again upon all opportunities. Secondly, others think that David hereby intended to ſignify the ſincerity of his prayers, to wit, that there went nothing out of his lips when he prayed, but his heart was affected accordingly, and ſo what he deſired for them, he deſired it ſincerely from his very ſoul. Thirdly, others take it thus, that if his prayer prevailed not for them, yet it brought back a bleſſing upon himſelf, God did recompence it into his boſome; at leaſt his heart was repleniſhed with comfort thereby. Fourthly, others underſtand it of the ſame bleſſings, that either he deſired that of God for his enemies, which he could be glad might be done to himſelf; or that God did that for him, which he did beg of God for his enemies (both which do imply how ſincerely he prayed for them:) the like whereto we find Pſal. 79.12. Render unto our neighbours ſeven-fold into their boſome, &c. And fifthly, others ſay it is meant of his praying for them in ſecret; which may be alledged as a clear proof that he did it ſincerely, as truly grieving for their miſery, and deſiring their recovery, and not for oſtentation or making ſhew of that which was not in his heart. And indeed as they are ſaid to laugh in their boſome (or, as we ſay, in their ſleeve) that rejoyce in ſecret, but do not ſhew it openly; ſo they may be ſaid to mourn or pray in their boſome, that do it ſecretly, no body taking notice of any ſuch thing: which may alſo ſeem the more probable, becauſe this word (boſome) doth often in the Scripture ſignify ſecrecy, as Prov. 21.14. A gift in ſecret pacifyeth anger, and a reward in the boſome ſtrong wrath; and Pſal. 89.50. I do bear in my boſome the reproach of all the mighty people. But the third and fourth of theſe Expoſitions, I think, are moſt agreeable to our Tranſlation.
Verſ. 15. But in mine adverſity they rejoyced, and gathered themſelves together, &c.] To wit, to rejoyce and triumph together at my troubles, and to conſult and bandy together to further mine utter ruine: yea the abjects gathered themſelves together againſt me; that is, the ſcumme of the people: and I knew it not; which is added to imply, either his integrity, in that he never ſuſpected any ſuch thing, as not being conſcious to himſelf of any cauſe that he had given them to uſe him ſo; or his danger, in that not knowing their evil purpoſes, he was the leſſe able to prevent them; or their diſſembling and fawning upon him at the ſame time, which made him fearleſſe of any ſuch plots that they had againſt him. They did tear me, and ceaſed not, to wit, with their ſcoffs and calumnies and reproaches: which agreeth with that Matth. 7.6. Give not that which is holy unto the dogs, neither caſt ye your pearls before ſwine; least they trample them under their feet, and turn again and rend you.
Verſ. 16. With hypocriticall mockers in feaſts, &c.] This is meant either of Sauls proud courtiers, who when they ſat gorging themſelves at their full feaſts, could rail againſt poor David, and ſeek his death; or elſe of thoſe court paraſites, or baſe ſcurrilous jeſters, that for the filling of their bellies would ſay any thing againſt David, to pleaſe thoſe that entertained them: they gnashed upon me with their teeth, to wit, as if they would eat me.
Verſ. 17. Lord, how long wilt thou look on? &c.] That is, only look on, and not come in to my help? reſcue my ſoul from their deſtructions, my darling from the lions; ſee the Notes Pſal. 22.20, 21.
Verſ. 19. Neither let them wink with the eye, that hate me without a cauſe.] To wit, by way of ſcoffing and rejoycing at my miſery: for this may be expreſſed by winking; whence is that Prov. 10.10. He that winketh with the eye, cauſeth ſorrow.
Verſ. 20. They deviſe deceitfull matters againſt them that are quiet in the land.] That is, that would fain have lived quietly and peaceably, though the contrary be pretended, that we are the great diſturbers of the kingdomes peace.
Verſ. 21. Yea they opened their mouth wide againſt me, &c.] See the Note Job 16.10.
Verſ. 22. This thou hast ſeen, O Lord, &c.] This is ſpoken as in oppoſition to that triumphing of his enemies at his miſery, mentioned in the foregoing verſe, Aha, aha, our eye hath ſeen it: as if he had ſaid, Whilſt mine enemies rejoyce in ſeeing my miſeries, my comfort is, that thou, Lord, haſt ſeen them too; though thou haſt ſuffered them to goe on, as if thou didſt not ſee them, yet I know well that thou haſt ſeen both my troubles, and their malicious practiſes and inſultations over me. Keep not ſilence: ſee the Note Pſal. 28.1.
Verſ. 24. Iudge me, O Lord my God, according to thy righteouſneſſe.] To wit, whereby thou art wont to plead the cauſe of the innocent againſt thoſe that oppreſſe them: ſee the Note Pſal. 26.1.
Verſ. 26. Let them be ashamed and brought to confuſion together, that rejoyce at mine hurt, &c.] As if he ſhould have ſaid, As they gathered themſelves together, verſ. 15, to inſult over me, and to plot miſchief againſt me; ſo let them be confounded together: implying, that God was able as with one blow to overwhelm them all together with confuſion, though they were never ſo many. As for the following words, let them be clothed with shame, ſee the Note Job 8.22.
Verſ. 27. Let them shout for joy, and be glad, that favour my righteous cauſe, &c.] That is, Let thoſe that favour me, though they be not able to help me, be glad both on my behalf, and likewiſe through experience they ſhall have thereby of thy readineſſe to help the oppreſſed: yea, let them ſay continually, Let the Lord be magnifyed, &c. And this he covertly oppoſeth to his enemies exalting themſelves; as deſiring that God might be exalted, maugre their pride and lifting up themſelves above his people.