Psalms 35:8

Psa 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.

Ver. 8. Let destruction come upon him unawares] i.e. Upon the whole rabble of them, as if they were all but one man. Or else he striketh at some chieftain among them. Let his destruction be as sudden as signal.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_35:8

Say unto my soul, I am thy salvation.

Saved or unsaved

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 Ormes 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

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 (2Pe_1:10). Make your election sure. Paul directly proves it (2Co_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 (Psa_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 Gods glory that would hereafter live in Gods 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 (Gen_3:8; Deu_4:15; Joh_12:28; 2Pe_1:17).

2. By His works (Psa_19:1).

3. By His Son (Heb_1:1).

4. By the Scriptures (Rom_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 Gods voice grow dumb unto us, and, to our woe, we hear it speak no more. No, rather let our hearts answer with Samuel (1Sa_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 (Isa_30:21), as it were, whispering to our thoughts, This is the way, walk in it. It is the Churchs prayer (Son_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 (Hos_13:9). What?--Salvation. A special good thing: every mans 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

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 Gods marvellous light. The path of Christs 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 Gods 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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 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, Psa 6:2; Psa 51:8, and the loins to bless, Job 31:20.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8. (Psa 35:8) Let ruin come (upon) him (when) he does not know; and his net which he hid—let it take him—with ruin (to his ruin) let him fall into it. The first noun properly denotes a crash, as of a falling house, and then a ruin, both in the narrower and wider sense. When he does not know, unawares, unexpectedly, as in Isa 47:11, Job 9:5. The last clause may also be translated, into ruin let him fall into it, i.e. as the common version has it, into that very ruin. But it is simpler to lethim fall with ruin, i.e. ruinously to his own destruction.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

When he promiseth to himself peace.

Which he prepared against the children of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 8. Let his net that he hath hid] See the notes on Ps 7:15; Ps 7:16.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. Let confusion of which he is not aware come upon him. David again prays that God would cause to return upon the head of his enemies the mischief which they had directed against a just and an inoffensive man. The change from the plural to the singular number, even when the same subject, is spoken of, is, we know, a thing very common among the Hebrews. Accordingly, what is here said of one man is applicable to all David’s enemies in general, unless, perhaps, we are rather inclined to suppose that allusion is here made to Saul or some one of his nobles. But as it is certain that the prayer which he here offers against Saul as the head extends to the whole body, in other words, to all his followers, “Qu’il fait yci contre Saul comme le chef, s’estend a tout le corps, c’est a dire, tous ses adherens.” — Fr.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) Let destruction.—There is considerable difficulty here, and the ancient versions, by their variations, seem to point to some confusion in the text. The LXX., no doubt, are right in reading the pronouns as plurals, instead of singular. The word translated “destruction” means, primarily, a storm, or the crash that accompanies a storm (Pro_1:27), and if with the Syriac we might supply a clause, both parallelism and sense would be complete.

“Let men come upon him (them) unexpectedly.

Let the net which he had catch himself,

The pit which he (they) digged, let him (them) fall into it,

In ruin let him (them) fall into it.”

For “unawares,” see margin and Note, Son_6:12.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. Let his mischief recoil upon his own head. Cp. Psa_7:15; Psa_9:15; Psa_57:6; and with the first line cp. Isa_47:11. Does the singular individualise each one of the enemies, or particularise one above all the rest, or speak of them collectively in the mass? It is less easy to decide here than in Psa_7:2.

into that very destruction let him fall] R.V. renders, With destruction let him fall therein, retaining A.V. in the marg. But neither rendering is satisfactory; and it is possible (especially in view of the almost certain textual errors in Psa_35:5-7) that the original reading was, and his pit that he hath dug, let him fall therein.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let destruction come upon him at unawares,.... Or a "storm" (r), such as is caused in the eastern countries by a south wind, very sudden, violent, and destructive (s): the singular number being here used, some Jewish commentators, as Kimchi, have thought Saul is particularly meant; and some Christian interpreters have been of opinion that Judas is intended: the imprecations here may be compared with those which respect him, Psa 109:6. Though this may regard every one of the enemies of David, or of Christ and his people, whose ruin and destruction will come upon them unawares; see Th1 5:3;

and let his net that he hath laid catch himself; a figurative expression, agreeable to the allusion before made, and which is explained in the next clause;

into that very destruction let him fall, which he had designed and contrived for others; so Haman was hanged on the same gallows he had prepared for Mordecai; and so it often is in the course of Providence, that the wicked fall into the same calamity they have intended and endeavoured to bring others into; see Psa 7:15.

(r) "tumultuosa calamitas", Cocceius; so Ainsworth; "tumultus", Vatablus. (s) See Thevenot, Tavernier, &c.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Let destruction come upon him at unawares - Margin, which “he knoweth not of.” So the Hebrew. The meaning is, Let destruction come upon him when he is not looking for it, or expecting it.

And let his net that he hath hid catch himself - See the notes at Psa 7:15-16. The psalmist prays here that the same thing may occur to his enemy which his enemy had designed for him. It is simply a prayer that they might be treated as they purposed to treat him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Upon him, i.e. upon each of thine and mine implacable enemies, of whom he hath hitherto spoken.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 8. Let destruction come upon him at unawares. This tremendous imprecation is frequently fulfilled. God's judgments are often sudden and signal. Death enters the persecutor's house without pausing to knock at the door. The thunderbolt of judgment leaps from its hiding place, and in one crash the wicked are broken for ever. And let his net that he hath hid catch himself: into that very destruction let him fall. There is a lex talionis with God which often works most wonderfully. Men set traps and catch their own fingers. They throw up stones, and they fall upon their own heads. How often Satan outwits himself, and burns his fingers with his own coals! This will doubtless be one of the aggravations of hell, that men will torment themselves with what was once the fond devices of their rebellious minds. They curse and are cursed; they kick the pricks and tear themselves; they pour forth floods of fire, and it burns within and without.

Ver. 8. Let destruction come upon him at unawares. Or a storm, such as is caused in the Eastern countries by a south wind, very sudden, violent, and destructive. John Gill.

Ver. 8. Let his net that he hath hid catch himself: into that very destruction let him fall. By giving Ahithophel rope enough, the Lord preserved David from perishing. Who will not admire that Goliath should be slain with his own sword, and that proud Haman should hold Mordecai's stirrup, and be the herald of his honour? The wicked shall be undone by their own doings; all the arrows that they shoot at the righteous shall fall upon their own pates. Maxentius built a false bridge to drown Constantine, but was drowned himself. Henry the Third of France was stabbed in the very same chamber where he had helped to contrive the cruel massacre of the French Protestants. And his brother, Charles the Ninth, who delighted in the blood of the saints, had blood given him to drink, for he was worthy. It is usual with God to take persecutors in the snares and pits that they have laid for his people, many thousands in this nation have experienced; and though Rome and her confederates are this day laying snares and traps and digging pits for the righteous, who will rather burn than bow to their Baal, yet do but wait and weep, and weep and wait a little, and you shall see that the Lord will take them in the very snares and pits that they have laid and digged for his people. Condensed from Thomas Brooks.

Ver. 8. Let the net that he hath hid catch himself. Thou fool, who opposest thy counsels to those of the Most High. He who devises evil for another, falls at last into his own pit, and the most cunning finds himself caught by what he had prepared for another. But virtue without guile, erect like the lofty palm, rises with greater vigour when it is oppressed. Pietro Metastasio, 1698-1782.

Ver. 8. Destruction at unawares, an awful topic.

Psalms 35:9*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

8. Destruction… at unawares—As to a lion caught in a “net” or “pit.” Quite a family of Hebrew words describe the General idea of defeat, overthrow, or destruction. The temporal sense must be adhered to in this place. David follows the policy of his enemies, and only prays that their evil devices may turn back upon them to their own defeat. The lex talionis—the principle of all retributive justice—is simply followed out. See Psa_35:17, and Psa_63:9

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let destruction come upon him at unawares; i.e. let the evil happen to him that he designed against others. As he sought to catch others in traps of which they knew nothing (ver. 7), so let an unexpected destruction come upon him. And let his net that he hath hid catch himself. (comp. Psa_9:15, 16 57:6 141:10) It is the perfection of poetic justice when "the engineer" is "hoist by his own petard." Into that very destruction lot him fall; rather, for destruction let him fall therein; i.e. let him not only fall into his own trap, but let his fall prove his destruction. David"s imprecations have always something about them from which the Christian shrinks; and this is particularly the case when he asks for his enemies" destruction.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

darkness Heb. שואה, darkness, broine in Old French, obscurity.

and his net that he hid So is the custom to hide the net and to cover it with straw or with earth, in order that the one who passes over it should not notice it until he is trapped in it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.