Holy Bible

Say unto my soul, I am thy salvation. Psalm 35:8 Saved or unsaved W. Birch. I. THE EARNEST ENTREATY OF A TROUBLED SOUL. It was said of the great Sir Isaac Newton that he had a white soul, so pure was it. But this can be said of very few. They do not feel their need of salvation. When you become awakened it is a crisis of your life. You begin to ask concerning things whether they be right or wrong. Your conscience is tender and sensitive. And you must hear for yourself. "Say unto my soul" — so reads the text. But whose soul? Why, the soul of every man who desires salvation. II. THE BOON DESIRED. It is salvation. Our Lord Jesus is willing to save all men. More willing than the men in the lifeboat to save the people from the wreck. Sometimes the lifeboat dare not venture out to sea; but there is never a time when the Lord Jesus will refuse to save shipwrecked souls. I was much touched to hear a lifeboat man say, that at a certain wreck off the Orme's Head, near Llandudno, when the lifeboat put off to save the passengers and sailors of the vessel in distress, it was impossible to take all of them into the boat, and many were left. The men would have gladly saved all, but their boat was not large enough. Now, our Lord can save all mankind. And He will save us from our faults as well as from our sins. And you need this, for faults will grow up into sins if not rooted out. III. THE CERTAINTY OF GOD DOING THIS. He says "I am thy salvation." What God says, can and will be done. It is not "I may," or "I could" do this; but I am thy salvation." If God can make a world so beautiful as this, can He not purify our souls? If He can tint the flower and make it lovely, cannot He redeem us from all iniquity? IV. THERE IS A PERSONAL ASSURANCE OF SALVATION. "Say unto my soul, I am thy salvation." Hannah More once said that if we preach about a privilege and do not mention the person who should have the privilege, it is like putting a letter into the post-office without any direction upon it. If you want this salvation, it is ready; but for whom is it intended? For every creature, and it is particularly addressed to you. Jesus did not say, "Go into all the world and save nations," but "Go into all the world and preach the good news to every creature." So, this salvation is meant for you. Then, when you are saved, your example shall bless the world. But until you are saved, your example is worth very little. ( W. Birch. ) Full assurance Many enemies were round David, but he feels there is only one thing God needs to do to make him strong. Let but God say unto his soul, "I am thy salvation," and he will defy them all. I. OBJECTIONS TO THE DOCTRINE OF FULL ASSURANCE. 1. Some say it is better a man should stand in jeopardy, better for him to have doubts and fears. 2. Others say full assurance cannot be had. But it is possible, and has been enjoyed by many. If it were impossible, would we, as here, be told to pray for it? Romanists and formalists object; the former because it would do away with Purgatory, and the latter because they want no one to be better than themselves. 3. Others because some have pretended to it who have never been saved. 4. Or because they think the doctrine makes men careless. But confidence of success stimulates exertion, and realizing assurance overcomes all difficulties. 5. Others who trust in their good feelings would have us groan in the Lord always. Of all the Diabolians, Mr. Live-by-feeling was one of the worst. II. THE TEXT ITSELF. It seems to say — 1. That David had his doubts, or he would not have thus prayed. 2. But he was not content to remain in doubt. 3. And he knew where to obtain full assurance. Then take each word of the text and note its force. It is by His word, and by His ministers, and by His Holy Spirit, God says this to the soul. III. HEAR THE PREACHER. He would speak to those who neither know nor care to know that they are saved; beware of your condition, for it is full of peril. And what folly on your part, for you have soon to die. And though you may not now feel it, you are most miserable. But do you wish to be saved? Then Christ is for thee. ( C. H. Spurgeon . ) Heaven made sure, or the certainty of salvation T. Adams. The words contain a petition for a benediction. The supplicant is a king, and his humble suit is to the King of kings: the king of Israel prays to the King of heaven and earth. He doth beg two things: — 1. That God would save him. 2. That God would certify him of it. So that the text may be distributed accordingly into salvation, and the assurance of it. The matter is assurance; the manner, how assured: "Say unto my soul." I. FROM THE MATTER, OR ASSURANCE, observe — 1. That salvation may be made sure to a man. David would never pray for that which could not be. Nor would St. Peter charge us with a duty which stood not in possibility to be performed ( 2 Peter 1:10 ). "Make your election sure." Paul directly proves it ( 2 Corinthians 13:5 ), "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" We may then know that Christ is in us. 2. That the best saints have desired to make their salvation sure. David that knew it, yet entreats to know it more ( Psalm 41:11 ). "I know thou favourest me;" yet here still, "Say unto my soul, I am thy salvation." A man can never be too sure of his going to heaven. If we purchase an estate here, we make it as sure, and our tenure as strong, as the brawn of the law or the brains of the lawyer can devise. Now from this desire of David we draw matter —(1) Of consolation. Even he desired better assurance. Sometimes a dear saint may want feeling of the spirit of comfort. But God doth sometimes hide from men this comfort — to extend their desires, to enlarge their joys when they shall again find the consolation they thought lost. To try whether we will serve God gratis, though we get nothing for it ( Job 1:9 ). To make us more careful of this comfort when we have it.(2) Of reprehension to others who are thinking all is well when it is not so.(3) Of instruction, teaching us to keep the even way of comfort; eschewing both the rock of presumption on the right hand, and the gulf of desperation on the left. Let us neither be over-bold nor over-fainting, but endeavour by faith to assure ourselves of Jesus Christ, and by repentance to assure ourselves of faith, and by an amended life to assure ourselves of repentance. For they must here live to God's glory that would hereafter live in God's glory. 3. In the next place, observe the means how we may come by this assurance. This is discovered in the text, "Say unto my soul." 4. Such assurance is the sweetest comfort that can come to a man in this life. There is no potion of misery so embittered with gall but this can sweeten it with a comfortable relish. When enemies assault us, get us under, triumph over us, imagining that salvation itself cannot save us, what is our comfort? "I know whom I have believed;" I am sure the Lord will not forsake me. What state can there be wherein the stay of this heavenly assurance gives us not peace and joy? II. THE MANNER. "Say unto my soul." God bath spoken — 1. By His own voice ( Genesis 3:8 ; Deuteronomy 4:15 ; John 12:28 ; 2 Peter 1:17 ). 2. By His works ( Psalm 19:1 ). 3. By His Son ( Hebrews 1:1 ). 4. By the Scriptures ( Romans 15:4 ). Oh that we had hearts to bless God for His mercy, that the Scriptures are among us, and that not sealed up under an unknown tongue! 5. God speaks by His ministers, expounding and opening to us those Scriptures. These are dispensers of the mysteries of heaven. This voice is continually sounding in our churches, beating upon our ears; I would it could pierce our consciences, and that our lives would echo to it in an answerable obedience. How great should be our thankfulness! Let us not say of this blessing, as Lot of Zoar, "Is it not a little one?" nor be weary of manna with Israel, lest God's voice grow dumb unto us, and, to our woe, we hear it speak no more. No, rather let our hearts answer with Samuel ( 1 Samuel 3:10 ), "Speak, Lord, for thy servants hear." If we will not hear Him say to our souls, "I am your salvation," we shall hear Him say, "Depart from Me, I know you not." 6. God speaks by His Spirit: this "Spirit beareth witness with our spirit," etc. Perhaps this is that "voice behind us" ( Isaiah 30:21 ), as it were, whispering to our thoughts, "This is the way, walk in it." It is the Church's prayer ( Song of Solomon 1:2 ). The Holy Ghost is the kiss of God the Father. Whom God kisseth, He loveth. Now by all these ways doth God speak peace to our consciences, and say to our souls that He is our salvation: "I am thy salvation." — The petition is ended. I will but look into the benediction, wherein I should consider these four circumstances: Who, What, To whom, When. Who? — The Lord. He alone can ( Hosea 13:9 ). What? — Salvation. A special good thing: every man's desire, though he be running hellward. Man would be blessed, though he takes the course to be cursed. I will give thee a lordship, saith God to Esau. I will give thee a kingdom, said God to Saul. I will give thee an apostleship, saith God to Judas. But, I will be thy salvation, He says to David, and to none but saints. To Whom? — My soul. Not others' only, but mine. When? — In time present. "I am." To conclude: it is salvation our prophet desires. Not riches. He that prefers riches before his soul doth but sell the horse to buy the saddle, or kill a good horse to catch a hare. He begs not honour: many have leapt from the high throne to the low pit. The greatest commander on earth hath not a foot of ground in heaven, except he can get it by entitling himself to Christ. He desires not pleasures; he knows there are as great miseries beyond prosperity as on this side it. And that all vanity is but the indulgence of the present time; a minute begins, continues, ends it: for it endures but the acting, and leaves no solace in the memory. In the fairest garden of delights there is somewhat that stings in the midst of all vain contents. The Christian seeks "that better part which shall never be taken from him." ( T. Adams. ) Soul salvation W. Birch. Our text brings to our view the soul of man, and, whilst preaching therefrom, I also will try to show some of the causes of the apparent failure of Christianity. It is not Christianity which is at fault, but Christians who are not Christlike. I. WHY IS IT THAT MEN DO SO NEGLECT RELIGION? 1. A large portion of the community is deceived by riches. They think all their happiness lies in what riches can give. Hence they toil early and late; they think about nothing else. But when they get rich they are never satisfied. I do not ask for an equal distribution of wealth, but I call upon the rich to be trustees for the world, and to say, "Lord, all that I have is Thine; how shall I use it for Thy glory, and for the good of my fellow-men?" Another cause of the apparent failure of Christianity is — 2. The errors of many teachers and ministers. 3. A third cause is the unreasonableness of scepticism. Christianity has blessed the lives of all who believed in it. It has made the drunkard sober, the thief honest, and has delivered men from the power of darkness into God's marvellous light. The path of Christ's truth will Carry the world to peace and happiness, if they will but walk therein. 4. The last cause which I shall mention is that people hold false notions about God. Many men think if they pay a large sum to a church, or to some good cause, God will smile upon them. And the unfortunate one who, time after time, relapses into sin believes God cannot forgive one who falls so often. "He may forgive and bless those who live righteously, but can He bless me?" He can: He is waiting to bless thee. II. We have now to notice AS EARNEST DESIRE. David, remembering the past, and fearing for the future, earnestly desires soul salvation. "Oh God! say unto my soul, 'I am thy salvation.'" 1. He desires salvation from the burden of sin. Even as a man working in a coal-pit, upon whom the earth has fallen, earnestly cries for help, so the Christian is in agony to be saved from the burden with which his sins have fallen upon his memory and his conscience. 2. We also have here an earnest desire for salvation from the power of sin. In the sad days of American slavery, I have read of a maiden being bought by a very wicked man for purposes of sin and shame, and she, weeping, as she was dragged along the road to his estate, shrieked piteously for a deliverer. Poor thing! the law gave the monster the power over her. But how different when we in the bondage of sin, cry out to God for help. Christ comes and delivers his people from the power of sin. III. THE DELIGHTFUL EXPECTATION OF THE TEXT. It is to have God's voice to be heard in the soul. "Say unto my soul, 'I am thy salvation.'" There may be some here who cannot find peace and holiness, and who now cry for salvation. Losing your way whilst wandering in an underground cavern and your light burning out, it is delightful to hear the guide in the distance cry, "All right, my friend, I know where you are, and will lead you safely out." Likewise the promise is, "The Lord whom ye seek shall suddenly return to His temple." Pray on, hope on, believe on. You shall hear His voice, for He hath promised. ( W. Birch. ) My soul shall he joyful in the Lord. Psalm 35:9, 10 Life's joy W. Birch: It 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. I. THE SECRET CAUSE of joy in the Christian is — 1. 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 martyr's death, or upon a throne, the object of the people's praise, is serene because it is in communion with God. 2. That our sins are all forgiven. 3. The sense of salvation also inspires one's soul to be joyful in the Lord. 4. 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: ) I humbled my soul with fasting. Psalm 35:13 The duty of fasting John H. Norton. So said David. All God's faithful children, under every dispensation, have observed the same rule. So must each one now say, who hopes for the highest degree of blessedness hereafter. "Can none, then, be saved without fasting?" I have heard people sometimes ask. This question might be answered by another: "Can any be saved without praying?" The same authority has commanded the observance of both. But fasting is an unpleasant duty; and those who wish to escape from it, while they readily grant that it was practised by the Jews, deny that it is binding upon Christians. Did not our Lord fast forty days and forty nights, thus setting us an example of subduing the flesh to the Spirit, that in this way His "godly monitions" may be more perfectly obeyed? Do not the apostles tell us that they were "in fastings often"? Do they not enjoin it upon Christians to "give themselves to fasting and prayer"? "This may all be true," answers an objector, "but. why not leave it to each one to discharge this duty when he feels disposed, and why celebrate the fast of Lent, which sprung Up, perhaps, during the dark ages of the world?" In reply to the first question, I would merely say that if we wait until we feel in a humour to fast, we shall never fast at all. Hence the wisdom of the Church in appointing stated seasons (or it, when we are bound to attend to it, or prove ourselves unworthy and disobedient children. Our Saviour said to His disciples ( Matthew 9:15 ). And from the earliest ages of the Church directions concerning this observance are found. But while it is expected of all to keep the fasts of the Church, all cannot observe them alike. The sick, or such as are just recovering their health, may not be able, perhaps, to abstain from food; and they who are obliged to toil hard for their daily bread, require more to sustain their strength than those whose lives are less active. But all should deny themselves in some way. ( John H. Norton. ) My prayer returned into mine own bosom. The benefits of prayer J. Slade, M. A. The ancient garments were loose and flowing, and fell in a hollow fold upon the bosom; into which fold were often put articles of use, or value, for the convenience of carriage; and especially when presents were made, they were frequently deposited there. By his prayer returning into his own bosom, therefore, David meant, that though it failed to bring the desired benefit to those for whom it was delivered, it should turn to his own recompense and advantage. Such is the case, more or less, with all the acts of kindness rendered to our neighbour; they conduce not only to his benefit but our own. Ye who take delight in the well-being of others, and make it a business in your life to minister thereto, know well the value of this grace to your own hearts; it is a perpetual source of consolation and satisfaction. And even if you fail in pleasing those whom you seek to please, or in benefiting those whom you seek to benefit; still the good to yourself is not lost; there is joy in the endeavour, independent of the result. The pious act to which the text alludes was the fruit of love, of the most disinterested and holy affection. David was surrounded with bitter and violent enemies, who daily sought his life; and the manner in which he expresses himself respecting them reminds us strongly of David's Lord. He lifted up his heart in supplication to the mercy-seat; he did all that in him lay. But his prayer was not granted, as neither was the prayer of Jesus for the reckless Jew. From this remarkable instance before us, I am led to speak of the value of intercessory prayer, of prayer for our brethren, and for all our fellow-creatures. God has ordained it ( 1 Timothy 2:1 ). We know not what may be dependent upon our prayers. What good they may bring to them for whom we pray. And assuredly they bring much good to us. I. The prayer FOR SUPERIORS of every kind begets in us that spirit of obedience, which God has commanded, and which God will bless. II. Children pray FOR PARENTS. Who can tell the benefits which they themselves derive from this duty? On the other hand, the parent prays for the child. The child is wayward and wanton: the parent prays for correction and amendment; but they do not always come. But the supplication is not without its fruit, in blessed peace of mind from knowing that he has done his best: that his child was not ruined by his neglect to pray for him. And so — III. FOR ALL RELATIVES. The principle of mutual love is kept alive thereby. IV. But perhaps the most observable instance of all is that wherewith the text is connected, the supplication FOR ENEMIES. This is a peculiar exercise of faith: this requires a greater struggle in the inner man, to obtain the mastery over our own self-love; and to make us desire with godly sincerity the good of those who have injured us, and to entreat the Lord for it, as for our own favour and blessing. This is indeed a victory of the Spirit of grace; and the Lord honours it with a signal reward, and makes it productive of vast benefit to our souls. Such was the Lord's own example. Let us also herein follow our Lord. ( J. Slade, M. A. ) The remunerative power of charity H. Melvill, B. D. The psalmist is speaking of the ungrateful returns which he received from his enemies for many acts of kindness. When they were in trouble and sickness, he did not fail to intercede with God on their behalf: he prayed for them, and put on sackcloth, and fasted; "whereas," he goes on to say, "in mine adversity they rejoiced," etc. Were, then, his prayers all thrown away? Not so; he was persuaded that they would return into his own bosom; that the prayers, that is, which should be fruitless in regard to those for whom they were presented, should certainly produce good to him by whom they had been offered. Now, we do not think that sufficient attention is paid to the various modes in which what is done for others, returns, as it were, to the doer, gust as though God regarded it as a loan, and would not permit it to remain long in his hands — for we hardly know the philanthropic deed in regard of which we may not prove the high probability, if not the certainty, that he who performs it gains an abundant requital, even if you suppose him not moved by the purest motive, or not bringing into account the recompenses of eternity. The interests of the several classes in a community, nay, of the various members of the vast human family, are so bound up one with the other, that it is scarcely possible for an individual benefit to fail to be a general; and if the good which is wrought in an isolated quarter cannot remain there, but must propagate itself over wide districts, we may easily believe that God, who orders and appoints all things so that they work His own ends, causes much of this reflected good to fall on the party with whom it originated; and thus he who fasted and humbled himself in sackcloth finds that his prayer hath returned into his own bosom. If I support infirmaries for children, I take the best means of preventing our being hereafter burdened with sickly and dependent families; disease is corrected, and the injuries are repaired in childhood which entail on us, if neglected, a crowd of miserable objects; and what I give to the pining infant I more than receive back from the vigorous man. If I support hospitals for the reception of those who must otherwise perish unregarded, what do I but take measures to continue to his family the industrious father, on whom it hangs for subsistence, and whose death would make it a pensioner on benevolence? Then surely what I give will, in all probability, "return into mine own bosom," if it prove instrumental in preserving a useful "member to the community, and prevent fresh demands upon charity. Neither does this take into account what ought not to be omitted — that there is a direct tendency in hospitals and infirmaries to the nourishing in the poor kindly feelings towards the rich; and he can know little of the mutual dependence of the several ranks in society, who does not know that money employed on the procuring this result is money at interest, and not money sunk. But let us now consider more particularly the ease in which the motive to benevolence is such as God approves — man acting from a principle of love to the Saviour, who has declared that He counts as done to Himself what is done for His sake to the least of His brethren. We believe that even in the present life the remunerating power will have a greater sphere of exercise in this case than in any other. It is to be observed, that though a Christian will be ready, with St. Paul, to "do good unto all men," he will study with the same apostle to do good, "especially to those that are of the household of faith;" and if his charities bring him mostly into association with those who are serving the same Lord, and if, though he neglect not the temporal, he is chiefly instrumental in supplying the spiritual wants of the destitute, it is very evident that there will be that returned to him in the prayers and blessings of those whom he succours, which there would not be if the objects of his benevolence were all at enmity with God. But if we may contend that what we have called the remunerating power of charity is already in operation, who can doubt that hereafter, when we reach the time and scene, which are specially appointed for the Divine retributions, it will be proved to the letter that our gifts and our deeds have returned into our own bosoms. When we read that even a cup of cold water given in the name of a disciple shell not lose its reward, we are taught that God takes account of the minutest acts of Christian benevolence, and designs them a recompense, so that as not even the least can escape His observation, not even the least shall be without retribution. He annexes rewards to our actions to show His graciousness, and to animate to obedience; and, with this as the base, He may justly be expected to leave no service unrequited, and yet at the same time to requite in proportion to the action. But with all the reasons there may be for expecting the most exact retributions, who can doubt that the righteous will hereafter be amazed and overcome, as the strict connection is shown them between what they did and what they enjoy? ( H. Melvill, B. D. ) I bowed down heavily as one that mourneth for his mother. Psalm 35:14 The duty of surviving children to the memory of pious and departed mothers John Clayton, A. M. I. SOME GENERAL OBSERVATIONS ON THE TEXT. 1. It displays a beautiful combination of apparently opposite virtues in the same character. Undaunted courage and yet loving tenderness. 2. A gradation in the claims of relative attachment. The mother has stronger claims than any friend, though he be one "who sticketh closer than a brother." 3. The loss of an excellent and pious mother is a most afflictive calamity, especially at some periods of her children's life — as infancy and youth. II. THE REGARD WHICH A BEREAVED FAMILY SHOULD SHOW TO THE MEMORY OF A GOOD MOTHER. 1. Retrace with gratitude her loving care. 2. Recall to remembrance the efforts she made to promote your best welfare. 3. Imitate her. 4. Cultivate all those principles, and that character, which were in her, and which shall prepare you to meet her in heaven. ( John Clayton, A. M. ) The death of a mother H. Belfrage. I. WHAT IS THERE IN THE DEATH OF A MOTHER THAT EXCITES PECULIAR SORROW? 1. The want of the expressions of a mother's affection makes the heart bow down heavily for her loss. 2. The loss of a mother's care, and of its ministrations, excites this regret. 3. The loss of a mother's sympathy and its soothing expressions excites this sorrow. 4. The heart mourns for the loss of the counsels of a mother's wisdom. 5. The affectionate heart mourns for the loss of the lessons of a mother's piety. II. WHERE CONSOLATION IS TO BE SOUGHT AND OBTAINED UNDER SUCH A CALAMITY. 1. There is consolation in the thought that it comes to you by the appointment of God. 2. There is consolation in the thought that all the benefits which you derived from so dear a relative, are to be found in God. In Him every blessing which the creature can yield us is to be found in richer abundance, and in a nobler form. 3. Consolation will be obtained by you in the fulfilment of their wishes and purposes. 4. Consolation will be found in the imitation of their virtues. 5. There is comfort in the belief that a departed mother is happy, and in the hope of a reunion. ( H. Belfrage. ) On the death of a mother J. M. Johnson. The death of a true mother is a great event in the life of any one. It can occur but once in a lifetime. When it takes place in childhood, it is a sore calamity. A father can never supply a mother's place; seldom can any one else but very imperfectly. I. A MOTHER'S DEATH REMINDS US MOST STRONGLY OF THE PECULIAR BLESSINGS CONFERRED BY GOD THROUGH THE MATERNAL RELATION. A mother's influence is the first felt: it acts at the very fountain-head of life, it is gentle, tender, winning. Her smile greets the first dawn of intelligence: her voice is the first guide and encouragement to infant speech; her hand invites and sustains the first infant steps. From the pious mother's lips her children first learn the name of Jesus, and the words of prayer; from her example and instruction they receive the elements of virtue. II. THE DEATH OF A MOTHER OCCASIONS BITTER RECOLLECTIONS OF FILIAL DISOBEDIENCE AND NEGLECT. III. THE DEATH OF A MOTHER BREAKS UP THE HOME OF OUR EARLY DAYS, AND MAKES US FEEL THAT WE ARE ONLY SOJOURNERS HERE. IV. THE DEATH OF A MOTHER, ESPECIALLY OF AN AGED MOTHER, IS ADAPTED TO MAKE US SENSIBLE OF OUR NEARNESS TO ANOTHER WORLD. Conclusion. 1. I appeal to fathers. Remember what you owe your mothers, and teach your children, especially your sons, the deepest reverence for their mothers. 2. I appeal to mothers. Cherish a deep and constant sense of your own importance to your children, especially to your sons. 3. I appeal to those who have mothers living, especially to sons in early life. I entreat you, each of you, as you value your well-being for time and eternity, study well the will of God concerning your duty to your mothers, and strive to fulfil it. ( J. M. Johnson. ) Lord, how long wilt Thou look on? Psalm 35:17 How long A. G. Brown. This was David's cry in his distress. I. A TRYING EXPERIENCE. David did not doubt that the Lord saw his trouble. He did not say, "My way is hid from the Lord;" but he felt as if the Lord was only looking on and not delivering him. As a soldier hard pressed by the foe might look for the expected relief; but it did not come, David wanted to hear the shout, "To the rescue," but he could not hear it. And he feels sure that it must be all over with him in a few moments. Now — 1. This is often the experience of the saint in his struggle with sin. 2. In relation to his troubles. 3. To his prayers. How long they seem to be unanswered. 4. It is often the minister's experience. He longs to see conversions, but does not see them. II. THE CRY OF ANGUISH. Now this cry may be right or wrong: it depends on its spirit. It is wrong when it is — 1. Bitter; when the soul has become soured instead of sanctified by affliction. 2. When it is deeply despondent. But it is a right cry when it is — 3. The language of intense desire. Now — III. COMFORTING ANSWERS TO THIS CRY. How long, Lord? He replys — 1. "Long enough to try your faith." He loves to strengthen the faith of His people. Hence He often tries them by delaying the answers to their prayer. 2. "Long enough to teach you your own weakness." 3. To make you value the deliverance. That which is easily obtained is little valued. "Lord, how long wilt Thou look on?" 4. "Until the right moment." Not a moment too soon for His own glory: not a moment too late for your good.Our clock is always too fast; we call upon the Lord and say, "Lord, now is the time, the hour to deliver has struck;" but no answer comes, because He keeps not His time by ours; and His clock still wants some minutes to the hour; but when that has struck, swift as the lightning flash He is at our side. Trust Him, then, believe. Though it tarry, wait for it; because it will surely come. ( A. G. Brown. ) They devise deceitful matters against them that are quiet in the land. Psalm 35:20 Sin approaching the unsuspecting The Preacher's Lantern. "There is no temptation," said John of Wesel, one of the greatest of the pre-Lutheran reformers, "so great as not to be tempted at all." We have a vivid illustration of this in a picture given us by a late writer on natural history. When the wild horses of Mexico, he tells us, are grazing unconsciously in a prairie, there may sometimes be seen gathering in the distance a troop

Benson Commentary Psalm 35:1 A Psalm of David. Plead my cause , O LORD, with them that strive with me: fight against them that fight against me. Psalm 35:1-3 . Plead my cause, O Lord, &c. — Take my part, and maintain my cause against those that contend with me, and have raised war against me; for I am not able to defend myself, and have none else to appear for me. Take hold of shield and buckler — Wherewith to cover and defend me; that is, Be thou my protector, and preserve me under the shield of thy almighty providence. And stand up for my help — Oppose thyself to them, and keep off all their assaults. Draw out also the spear — Thy offensive as well as defensive weapons. Strike them through, as well as defend me. He alludes to the practice of soldiers in battle. Stop the way, &c. — In which they are advancing directly and furiously against me. Let them run upon the spear and the sword, if they continue to pursue me. Say unto my soul — That is, unto me, either, 1st, By thy Spirit assuring me of it; or, 2d, By thy providence effecting it. Confirm my soul in this belief, that thou wilt at last deliver me from this persecution. Psalm 35:2 Take hold of shield and buckler, and stand up for mine help. Psalm 35:3 Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation. Psalm 35:4 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt. Psalm 35:4 . Let them be confounded — That is, frustrated and disappointed in their wicked designs and hopes against me. Or, they shall be disappointed: for this and the following verses, to Psalm 35:9 , may be considered as a prediction of the ruin and destruction which were about to come on the enemies of David, and on those of the Messiah and his church. Accordingly, Dr. Waterland renders them all in the future, whereas our translation by putting them in the optative mood, has given them too much the appearance of imprecations, dictated by an implacable and revengeful spirit: Let them be turned back, or, they shall be turned back, that is, stopped, or hindered in their wicked designs, or discomfited and put to flight. Psalm 35:5 Let them be as chaff before the wind: and let the angel of the LORD chase them . Psalm 35:5 . Let them be — Or, They shall be; as chaff before the wind — That is, dispersed and chased from place to place, finding rest and safety nowhere. And let the angel of the Lord — Whom God employs to defend his people, and to destroy his enemies; chase them — Drive them forward to their destruction, as chaff is driven by a fierce wind. Psalm 35:6 Let their way be dark and slippery: and let the angel of the LORD persecute them. Psalm 35:6-7 . Let their way — By which they flee, being chased, as was now said; be dark and slippery — So as that they can neither discern the right path, nor be able to stand in it, and much less to escape, especially from so swift a pursuer as an angel. For without cause — Out of mere malice, without any injury or provocation on my part; have they hid, &c. — The sundry expressions used in this clause, aggravate their sin, and signify that their persecution of him was not the effect of a sudden passion, but of a deep and habitual hatred and malice, carried on in a constant and continued course, with deliberation, craft, and deceit, and that against David’s soul, or life; for nothing less would satisfy them. Psalm 35:7 For without cause have they hid for me their net in a pit, which without cause they have digged for my soul. Psalm 35:8 Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall. Psalm 35:8-10 . Let destruction come upon him — Upon each of thine and mine implacable enemies, of whom he had hitherto spoken. Or, rather, by this change of the plural number into the singular, he points at Saul, his chief and most implacable enemy. And my soul shall be joyful in the Lord — In and for his glory and service, which, by these means, will be advanced, and for his favour to me. All my bones shall say — My whole body, with all its members, as well as all the faculties of my soul, shall be affected with a deep sense of thy goodness toward me, and thereby shall set forth thy praise. The expressions are figurative, as where the bones are said to be vexed, and to rejoice, Psalm 6:2 ; Psalm 51:8 , and the loins to bless, Job 31:20 . Psalm 35:9 And my soul shall be joyful in the LORD: it shall rejoice in his salvation. Psalm 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? Psalm 35:11 False witnesses did rise up; they laid to my charge things that I knew not. Psalm 35:11-12 . They laid to my charge things I knew not — They accused me to Saul of treacherous designs against his crown and life, and of other crimes of which I was wholly innocent and ignorant. They rewarded me evil for good — For the good offices which I performed to divers of them when I had favour and power in Saul’s court and camp. To the spoiling of my soul — That is, to the stripping of my person of all my comforts and hopes, and of my life itself. This interpretation of the passage, the reader will observe, is given according to the present translation. But the Hebrew verbs, ????? , ?????? , ?????? , jeshallemu, jishalu, jekumu, are all in the future tense, and the clauses are more properly rendered, False witnesses will rise up, &c. They will lay to my charge, &c. They will reward me, &c., which seems to intimate that the prophet was speaking of what was then future, and in the person of him against whom false witnesses did arise, to whose charge they laid things he knew not, and whom they rewarded evil for good; “who, because our souls were sick, clothed himself with the sackcloth of our flesh; mourning at the very thought that his prayers, in any measure, should return into his own bosom.” See Fenwick. Psalm 35:12 They rewarded me evil for good to the spoiling of my soul. Psalm 35:13 But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. Psalm 35:13 . When they were sick — Or in any other great misery; my clothing was sackcloth — Which was the habit of mourners. I humbled — Hebrew, I afflicted, my soul with fasting — And with compassion and fervent prayers for them; and, or but, my prayer returned into mine own bosom — My fastings and prayers did them no good, neither abated their malice, nor prevailed with God for them, so far as I desired; but returned to me without success, like a gift sent to an uncivil person, who disdainfully rejects it, and returns it to the giver. But this clause may be rendered, And my prayer in my bosom returned; that is, I daily and frequently repeated my prayers for them, and that not only in public, when I joined with others, but also in secret, between God and my own soul; and that with a sincere and hearty affection. For what is done secretly, and affectionately, is said to be done in the bosom. Others render it, My prayer rested, or, settled in my bosom — That is, “I never was without a prayer for them in my breast.” So Mudge. Psalm 35:14 I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother. Psalm 35:14 . I behaved myself — Hebrew, ??????? , hithhalacti, I caused myself to walk, namely, to visit and comfort him; or, I conducted myself toward him, as though he had been my friend, &c. — As if I had been in danger of losing a friend or brother. I bowed down heavily — Went hanging down my head as mourners used to do, Isaiah 58:5 ; as one that mourneth for his mother — I could not have looked more dejected if I had bewailed the death of the dearest mother. Psalm 35:15 But in mine adversity they rejoiced, and gathered themselves together: yea , the abjects gathered themselves together against me, and I knew it not; they did tear me , and ceased not: Psalm 35:15-16 . But in mine adversity — Hebrew, ????? , betzalgni, in my halting, that is, when I was in great danger of falling into mischief. When I had any sickness or ill success in my affairs, and was almost lost, for such are often said to halt, in the Scripture; they rejoiced and gathered themselves together — These very men (such was their inhumanity!) could not dissemble the joy they conceived when the news was brought of any evil that befell me, but ran to tell one another, and assembled themselves together that they might publicly testify how glad they were to hear it. Yea, the very abjects — Hebrew, ???? , neechim, loripedes, the bow-legged, or, lame. It means, properly, percussi aut læsi pedibus, persons wounded or hurt in their feet. The sense is, vile persons, the very scum of the people, persons so mean that I did not so much as know there were such men in the world, met together to revile me; nay, the cripples, who could not walk without trouble and pain, were as forward as any others to go to these meetings on this occasion. They did tear me — That is, my good name, with scoffs, and calumnies, and reproaches, and curses; and ceased not — Hebrew, ??? ??? , velo damu, were not silent, that is, they acted thus unweariedly and continually; with hypocritical, or profane, mockers — Whose common practice it was to scoff at, and deride, others; in feasts — Hebrew, ???? ???? , sanniones placentæ, vel cibi, buffoons, or jesters, for a cake, or morsel of bread; namely, parasites, qui gulæ causa aliis adulantur, says Buxtorf, who flatter others for the sake of their belly. They made themselves buffoons and jesters, and accustomed themselves to mock and deride David, that they might gain admittance to the tables of great men, where they might fill their bellies, which was all that they sought, or got by such conduct. They gnashed upon me with their teeth — They used all expressions of rage and hatred against me, which they did to curry favour with my great and powerful adversaries. The indignities and outrage which the Lord Jesus endured from the Jews seem to be plainly foretold in these two verses. See Mark 14:65 . Psalm 35:16 With hypocritical mockers in feasts, they gnashed upon me with their teeth. Psalm 35:17 Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions. Psalm 35:17-18 . Lord, how long wilt thou look on — Like an idle spectator, without affording me any pity or help? Rescue my soul from their destructions — Be pleased, at length, to vindicate my innocence from those who have already despoiled me of my peace and good name; my darling from the lions — Namely, my soul or life, as it is in the former clause. Hebrew, my only one, for I am left alone, and forsaken by my friends, and have none to trust in but thee: (see on Psalm 22:21 ;) and now they seek, like so many rapacious lions, to devour me. I will give thee thanks in the congregation — When I shall be restored to the liberty of the public assemblies and solemn feasts. Psalm 35:18 I will give thee thanks in the great congregation: I will praise thee among much people. Psalm 35:19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause. Psalm 35:19-21 . Neither let them wink with the eye — That is, mock me, or insult over me, as this phrase signifies. For they speak not peace — They are enemies to all peaceable counsels; they breathe out nothing but threatenings and war. They devise deceitful matters — They use, not only open violence, but deceit and subtle artifices; against them that are quiet in the land — Against me and my followers, who desire nothing more than to live quietly and peaceably under Saul’s government. They opened their mouth wide — To pour forth whole floods of scoffs, slanders, and contumelies. Or, to devour me. It is a metaphor taken from wild beasts, when they come within reach of their prey. And said, Aha, Aha! — An expression of joy and triumph. Our eye hath seen it — Namely, what we have long desired and hoped for. Or, as Bishop Patrick paraphrases it, “So, so, we have found him out; his treasonable practices are discovered; we ourselves are eye-witnesses of it.” Psalm 35:20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land. Psalm 35:21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it . Psalm 35:22 This thou hast seen, O LORD: keep not silence: O Lord, be not far from me. Psalm 35:22-24 . Thou hast seen, O Lord — As they say they have seen, so my comfort is, that thou also hast seen, and dost observe all their plots and threats, and all my distresses and calamities, which I suffer for thy sake. Keep not silence — Or, Be not deaf, namely, to my prayers. Be not far from me — Do not withdraw thy favour and help from me. Awake unto my cause — At last undertake to plead my cause against my adversaries. According to thy righteousness — Whereby thou usest to defend the innocent and punish their oppressors. Psalm 35:23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord. Psalm 35:24 Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me. Psalm 35:25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up. Psalm 35:25-27 . Let them not say, Ah! so would we have it — Hebrew, Aha, our soul; an expression of mirth, as before, Psalm 35:21 , or, Aha, we have our wish, or desire. We have swallowed him up — David is now as low as we could wish him. Let them be brought to confusion together — As they gathered themselves together to deride and reproach me, so do thou gather them together to confound them; or, as ???? , jachdav, may be rendered, in like manner, that is, one as well as another. Let the proud and great ones of them be disappointed and ashamed, as well as the meanest among them. That magnify themselves against me — That extol themselves, and their power, and look upon me with scorn and contempt. Let them be glad that favour my righteous cause — That wish well to it, although they want either strength or courage to plead it. Let them say, Let the Lord be magnified — That is, exalted and praised for his righteousness, truth, and goodness, manifested in my deliverance. The great design of my enemies is to magnify themselves, Psalm 35:26 , but my chief desire is that God should be magnified. Psalm 35:26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me. Psalm 35:27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant. Psalm 35:28 And my tongue shall speak of thy righteousness and of thy praise all the day long. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 35:1 A Psalm of David. Plead my cause , O LORD, with them that strive with me: fight against them that fight against me. Psalm 35:1-28 THE psalmist’s life is in danger. He is the victim of ungrateful hatred. False accusations of crimes that he never dreamed of are brought against him. He professes innocence, and appeals to Jehovah to be his Advocate and also his Judge. The prayer in Psalm 35:1 a uses the same word and metaphor as David does in his remonstrance with Saul. { 1 Samuel 24:15 } The correspondence with David’s situation in the Sauline persecution is, at least, remarkable, and goes far to sustain the Davidic authorship. The distinctly individual traits in the psalm are difficulties in the way of regarding it as a national psalm. Jeremiah has several coincidences in point of expression and sentiment, which are more naturally accounted for as reminiscences by the prophet than as indications that he was the psalmist. His genius was assimilative, and liked to rest itself on earlier utterances. The psalm has three parts, all of substantially the same import, and marked off by the conclusion of each being a vow of praise and the main body of each being a cry for deliverance, a characterisation of the enemy as ungrateful and malicious, and a profession of the singer’s innocence. We do not look for melodious variations of note in a cry for help. The only variety to be expected is in its shrill intensity and prolongation. The triple division is in accordance with the natural feeling of completeness attaching to the number. If there is any difference between the three sets of petitions, it may be observed that the first ( Psalm 35:1-10 ) alleges innocence and vows praise without reference to others; that the second ( Psalm 35:11-18 ) rises to a profession not only of innocence, but of beneficence and affection met by hate, and ends with a vow of public praise; and that the final section ( Psalm 35:19-28 ) has less description of the machinations of the enemy and more prolonged appeal to Jehovah for His judgment, and ends, not with a solo of the psalmist’s gratitude, but with a chorus of his friends, praising God for his "prosperity." The most striking features of the first part are the boldness of the appeal to Jehovah to fight for the psalmist and the terrible imprecations and magnificent picture in Psalm 35:5-6 . The relation between the two petitions of Psalm 35:1 , "Plead with those who plead against me" and "Fight with them that fight against me," may be variously determined. Both may be figurative, the former drawn from legal processes, the latter from the battlefield. But more probably the psalmist was really the object of armed attack, and the "fighting" was a grim reality. The suit against him was being carried on, not in a court, but in the field. The rendering of the R.V. in Psalm 35:1 , "Strive with who strive against me," obscures the metaphorof a lawsuit, which, in view of its further expansion in Psalm 35:23-24 (and in "witnesses" in Psalm 35:11 ?), is best retained. That is a daring flight of reverent imagination which thinks of the armed Jehovah as starting to His feet to help one poor man. The attitude anticipates Stephen’s vision of "the Son of man standing," not throned in rest, but risen in eager sympathy and intent to succour. But the panoply in which the psalmist’s faith arrays Jehovah, is purely imaginative and, of course, has nothing parallel in the martyr’s vision. The "target" was smaller than the "shield". { 2 Chronicles 9:15-16 } Both could not be wielded at once, but the incongruity helps to idealise the bold imagery and to emphasise the Divine completeness of protecting power. It is the psalmist, and not his heavenly Ally, who is to be sheltered. The two defensive weapons are probably matched by two offensive ones in Psalm 35:3 . The word rendered in the A.V. "stop" ("the way" being a supplement) is more probably to be taken as the name of a weapon, a battle axe according to some, a dirk or dagger according to others. The ordinary translation gives a satisfactory sense, but the other is more in accordance with the following preposition, with the accents, and with the parallelism of target and shield. In either case, how beautifully the spiritual reality breaks through the warlike metaphor! This armed Jehovah, grasping shield and drawing spear, utters no battle shout, but whispers consolation to the trembling man crouching behind his shield. The outward side of the Divine activity, turned to the foe, is martial and menacing; the inner side is full of tender, secret breathings of comfort and love. The previous imagery of the battlefield and the Warrior God moulds the terrible wishes in Psalm 35:4-6 , which should not be interpreted as having a wider reference than to the issue of the attacks on the psalmist. The substance of them is nothing more than the obverse of his wish for his own deliverance, which necessarily is accomplished by the defeat of his enemies. The "moral difficulty" of such wishes is not removed by restricting them to the special matter in hand, but it is unduly aggravated if they are supposed to go beyond it. However restricted, they express a stage of feeling far beneath the Christian, and the attempt to slur over the contrast is in danger of hiding the glory of midday for fear of not doing justice to the beauty of morning twilight. It is true that the "imprecations" of the Psalter are not the offspring of passion, and that the psalmists speak as identifying their cause with God’s; but when all such considerations are taken into account, these prayers against enemies remain distinctly inferior to the code of Christian ethics. The more frankly the fact is recognised, the better. But, if we turn from the moral to the poetic side of these verses, what stern beauty there is in that awful picture of the fleeing foe, with the angel of Jehovah pressing hard on their broken ranks! The hope which has been embodied in the legends of many nations, that the gods were seen fighting for their worshippers, is the psalmist’s faith, and in its essence is ever true. That angel, whom we heard of in the previous psalm as defending the defenceless encampment of them that fear Jehovah, fights with and scatters the enemies like chaff before the wind. One more touch of terror is added in that picture of flight in the dark, on a slippery path, with the celestial avenger close on the fugitive’s heels, as when the Amorite kings fled down the pass of Beth-horon, and "Jehovah cast great stones from heaven upon them." Aeschylus or Dante has nothing more concentrated or suggestive of terror and beauty than this picture. The psalmist’s consciousness of innocence is the ground of his prayer and confidence. Causeless hatred is the lot of the good in this evil world. Their goodness is cause enough; for men’s likes and dislikes follow their moral character. Virtue rebukes, and even patient endurance irritates. No hostility is so hard to turn into love as that which has its origin, not in the attitude of its object, but in instinctive consciousness of contrariety in the depths of the soul. Whoever wills to live near God and tries to shape his life accordingly may make up his mind to be the mark for many arrows of popular dislike, sometimes lightly tipped with ridicule, sometimes dipped in gall, sometimes steeped in poison, but always sharpened by hostility. The experience is too uniform to identify the poet by it, but the correspondence with David’s tone in his remonstrances with Saul is, at least, worthy of consideration. The familiar figures of the hunter’s snare and pitfall recur here, as expressing crafty plans for destruction, and pass, as in other places, into the wish that the lex talionis may fall on the would be ensnarer. The text appears to be somewhat dislocated and corrupted in Psalm 35:7-8 . The word "pit" is needless in Psalm 35:7 a, since snares are not usually spread in pits, and it is wanted in the next clause, and should therefore probably be transposed. Again, the last clause of Psalm 35:8 , whether the translation of the A.V. or of the R.V. be adopted, is awkward and feeble from the repetition of "destruction," but if we read "pit," which involves only a slight change of letters, we avoid tautology, and preserve the reference to the two engines of craft: "Let his net which he spread catch him; in the pit-let him fall therein!" The enemy’s fall is the occasion of glad praise, not because his intended victim yields to the temptation to take malicious delight in his calamity (Schadenfreude). His own deliverance, not the other’s destruction, makes the singer joyful in Jehovah, and what he vows to celebrate is not the retributive, but the delivering, aspect of the Divine act. In such joy there is nothing unworthy of the purest forgiving love to foes. The relaxation of the tension of anxiety and fear brings the sweetest moments, in the sweetness of which soul and body seem to share, and the very bones, which were consumed and waxed old, { Psalm 6:3 ; Psalm 32:3 } are at ease, and, in their sense of well-being, have a tongue to ascribe it to Jehovah’s delivering hand. No physical enjoyment surpasses the delight of simple freedom from long torture of pain, nor are there many experiences so poignantly blessed as that of passing out of tempest into calm. Well for those who deepen and hallow such joy by turning it into praise, and see even in the experiences of their little lives tokens of the incomparable greatness and unparalleled love of their delivering God! Once more the singer plunges into the depths, not because his faith fails to sustain him on the heights which it had won, but because it would travel the road again, in order to strengthen itself by persistent prayers which are not "vain repetitions." The second division ( Psalm 35:11-18 ) runs parallel with the first, with some differences. The reference to "unjust witnesses" and their charges of crimes which he had never dreamed of may be but the reappearance of the image of a lawsuit, as in Psalm 35:1 , but is more probably fact. We may venture to think of the slanders which poisoned Saul’s too jealous mind, just as in "They requite me evil for good" we have at least a remarkable verbal coincidence with the latter’s burst of tearful penitence: { 1 Samuel 24:17 } "Thou art more righteous than I, for thou hast rendered unto me good, whereas I have rendered unto thee evil." What a wail breaks the continuity of the sentence in the pathetic words of Psalm 35:12 b! -" Bereavement to my soul!" The word is used again in Isaiah 48:7-8 , and there is translated "loss of children." The forlorn man felt as if all whom he loved were swept away, and he left alone to face the storm. The utter loneliness of sorrow was never more vividly expressed. The interjected clause sounds like an agonised cry forced from a man on the rack. Surely we hear in it not the voice of a personified nation, but of an individual sufferer, and if we have been down into the depths ourselves, we recognise the sound. The consciousness of innocence marking the former section becomes now the assertion of active sympathy, met by ungrateful hate. The power of kindness is great, but there are ill-conditioned souls which resent it. There is too much truth in the cynical belief that the sure way to make an enemy is to do a kindness. It is all too common an experience that the more abundantly one loves, the less he is loved. The highest degree of unrequited participation in others’ sorrows is seen in Him who "Himself took our sicknesses." This psalmist so shared in those of his foes that in sackcloth and with fasting he prayed for their healing. Whether the prayer was answered to them or not, it brought reflex blessing to him, for self-forgetting sympathy is never waste, even though it does not secure returns of gratitude. "Your peace shall return to you again," though it may not bring peace to nor with a jangling household. Riehm (in Hupfeld) suggests the transposition of the verbs in Psalm 35:14 a-and b: "I bowed down as though he had been my friend or brother; I went in mourning," etc., the former clause painting the drooping head of a mourner, the latter his slow walk and sad attire, either squalid or black. The reverse of this picture of true sympathy is given in the conduct of its objects when it was the psalmist’s turn to sorrow. Gleefully they flock together to mock and triumph. His calamity was as good as a feast to the ingrates. Psalm 35:15 and Psalm 35:16 are in parts obscure, but the general sense is clear. The word rendered "abjects" is unique, and consequently its meaning is doubtful, and various conjectural emendations have been proposed- e.g. , "foreigners" which, as Hupfeld says, is "as foreign to the connection as can be," "smiting," and others-but the rendering "abjects," or men of low degree, gives an intelligible meaning. The comparison in Psalm 35:16 a is extremely obscure. The existing text is harsh; "profane of mockers for a cake" needs much explanation to be intelligible. "Mockers for a cake" are usually explained to be hangers on at feasts who found wit for dull guests and were paid by a share of good things, or who crept into favour and entertainment by slandering the objects of the host’s dislike. Another explanation, suggested by Hupfeld as an alternative, connects the word rendered "mockers" with the imagery in "tear" ( Psalm 35:15 ) and "gnash" ( Psalm 35:16 ) and "swallow" ( Psalm 35:25 ), and by an alteration of one letter gets the rendering "like profane cake devourers," so comparing the enemies to greedy gluttons, to whom the psalmist’s ruin is a dainty morsel eagerly devoured. The picture of his danger is followed, as in the former part, by the psalmist’s prayer. To him God’s beholding without interposing is strange, and the time seems protracted; for the moments creep when sorrow laden, and God’s help seems slow to tortured hearts. But the impatience which speaks of itself to Him is soothed, and, though the man who cries, How long? may feel that his life lies as among lions, he will swiftly change his note of petition into thanksgiving. The designation of the life as "my only one," as in Psalm 22:20 , enhances the earnestness of petition by the thought that, once lost, it can never be restored. A man has but one life; therefore he holds it so dear. The mercy implored for the single soul will be occasion of praise before many people. Not now, as in Psalm 35:9-10 , is the thankfulness a private soliloquy. Individual blessings should be publicly acknowledged, and the praise accruing thence may be used as a plea with God, who delivers men that they may "show forth the excellencies of Him who hath called them out of" trouble into His marvellous peace. The third division ( Psalm 35:18-28 ) goes over nearly the same ground as before, with the difference that the prayer for deliverance is more extended, and that the resulting praise comes from the great congregation, joining in as chorus in the singer’s solo. The former references to innocence and causeless hatred, lies and plots, open-mouthed rage, are repeated. "Our eyes have seen," say the enemies, counting their plots as good as successful and snorting contempt of their victim’s helplessness; but he bethinks him of another eye, and grandly opposes God’s sight to theirs. Usually that Jehovah sees is, in the Psalter, the same as His helping; but here, as in Psalm 35:17 , the two things are separated, as they so often are, in fact, for the trial of faith. God’s inaction does not disprove His knowledge, but the pleading soul presses on Him His knowledge as a plea that He would not be deaf to its cry nor far from its help. The greedy eyes of the enemy round the psalmist gloat on their prey; but he cries aloud to his God, and dares to speak to Him as if He were deaf and far off, inactive and asleep. The imagery of the lawsuit reappears in fuller form here. "My cause" in Psalm 35:23 is a noun cognate with the verb rendered "plead" or "strive" in Psalm 35:1 ; "Judge me" in Psalm 35:24 does not mean, Pronounce sentence on my character and conduct, but, do me right in this case of mine versus my gratuitous foes. Again recurs the prayer for their confusion, which clearly has no wider scope than concerning the matter in hand. It is no breach of Christian charity to pray that hostile devices may fail. The vivid imagination of the poet hears the triumphant exclamations of gratified hatred: "Oho! our desire!" "We have swallowed him," and sums up the character of his enemies in the two traits of malicious joy in his hurt and self-exaltation in their hostility to him. At last the prayer, which has run through so many moods of feeling, settles itself into restful contemplation of the sure results of Jehovah’s sure deliverance. One receives the blessing; many rejoice in it. In significant antithesis to the enemies’ joy is the joy of the rescued man’s lovers and favourers. Their "saying" stands over against the silenced boastings of the losers of the suit. The latter "magnified themselves," but the end of Jehovah’s deliverance will be that true hearts will "magnify" Him. The victor in the cause will give all the praise to the Judge, and he and his friends will unite in self-oblivious praise. Those who delight in his righteousness are of one mind with Jehovah, and magnify Him because He "delights in the peace of His servant." While they ring out their praises, the humble suppliant, whose cry has brought the Divine act which has waked all this surging song, "shall musingly speak in the low murmur of one entranced by a sweet thought" (Cheyne), or, if we might use a fine old word, shall "croon" over God’s righteousness all the day long. That is the right end of mercies received. Whether there be many voices to join in praise or no, one voice should not be silent, that of the receiver of the blessings, and, even when he pauses in his song, his heart should keep singing day-long and life-long praises. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.