--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 587 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/587/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 587. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/587/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 587. Psalms · 41 of 159 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/587/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/587/#p-N ### Verse 6 [¶1] This poor man cried - זה עני zeh ani, "This afflicted man," David. ### Verse 7 [¶3] The angel of the Lord encampeth round - I should rather consider this angel in the light of a watchman going round his circuit, and having for the objects of his especial care such as fear the Lord. ### Verse 8 [¶5] O taste and see that the Lord is good - Apply to him by faith and prayer; plead his promises, he will fulfill them; and you shall know in consequence, that the Lord is good. God has put it in the power of every man to know whether the religion of the Bible be true or false. The promises relative to enjoyments in this life are the grand tests of Divine revelation. These must be fulfilled to all them who with deep repentance and true faith turn unto the Lord, if the revelation which contains them be of God. Let any man in this spirit approach his Maker, and plead the promises that are suited to his case, and he will soon know whether the doctrine be of God. He shall taste, and then see, that the Lord is good, and that the man is blessed who trusts in him. This is what is called experimental religion; the living, operative knowledge that a true believer has that he is passed from death unto life; that his sins are forgiven him for Christ's sake, the Spirit himself bearing witness with his spirit that he is a child of God. And, as long as he is faithful, he carries about with him the testimony of the Holy Ghost; and he knows that he is of God, by the Spirit which God has given him. ### Verse 9 [¶7] There is no want to them that fear him - He who truly fears God loves him; and he who loves God obeys him, and to him who fears, loves, and obeys God, there can be no want of things essential to his happiness, whether spiritual or temporal, for this life or for that which is to come. This verse is wanting in the Syriac. ### Verse 10 [¶9] The young lions do lack - Instead of כפירים kephirim, the young lions, one of Kennicott's MSS. has כבירים cabbirim, "powerful men." The Vulgate, Septuagint, Ethiopic, Syriac, Arabic, and Anglo-Saxon have the same reading. Houbigant approves of this; and indeed the sense and connection seem to require it. My old Psalter reads: - The Ryche had nede; and thai hungerd: but sekand Lard sal noght be lessed of alle gode. That es, says the paraphrase, with outen lessyng thai sal have God; that es alle gode; for in God is al gode. ### Verse 11 [¶11] Come, ye children - All ye that are of an humble, teachable spirit. [¶12] I will teach you the fear of the Lord - I shall introduce the translation and paraphrase from my old Psalter; and the rather because I believe there is a reference to that very improper and unholy method of teaching youth the system of heathen mythology before they are taught one sound lesson of true divinity, till at last their minds are imbued with heathenism, and the vicious conduct of gods, goddesses, and heroes, here very properly called tyrants, becomes the model of their own; and they are as heathenish without as they are heathenish within. [¶13] Trans. Cummes sones heres me: bred of Lard I sal gou lere. [¶14] Par - Cummes with trauth and luf: sones, qwam I gette in haly lere: heres me. With eres of hert. I sal lere you, noght the fabyls of poetes; na the storys of tyrauntz; bot the dred of oure Larde, that wyl bryng thou til the felaghschippe of aungels; and thar in is lyfe." I need not paraphrase this paraphrase, as it is plain enough. ### Verse 12 [¶16] What man is he that desireth life - He who wishes to live long and to live happily, let him act according to the following directions. For a comment upon this and the four ensuing verses, see the notes on [1Pet 3:10-12] (note). ### Verse 17 [¶18] The righteous cry - There is no word in the present Hebrew text for righteous; but all the versions preserve it. I suppose it was lost through its similitude to the word צעקו tsaaku, they cry צעקו צדיקים tsaaku tsaddikim, the righteous cry. ### Verse 18 [¶20] A broken heart - נשברי לב nishberey Web, the heart broken to shivers. [¶21] A contrite spirit - דכאי רוח dakkeey ruach, "the beaten-out spirit." In both words the hammer is necessarily implied; in breaking to pieces the ore first, and then plating out the metal when it has been separated from the ore. This will call to the reader's remembrance [Jer 23:29] : "Is not my word like as a fire, saith the Lord? And like a hammer that breaketh the rock in pieces?" The breaking to shivers, and beating out, are metaphorical expressions: so are the hammer and the rock. What the large hammer struck on a rock by a powerful hand would do, so does the word of the Lord when struck on the sinner's heart by the power of the Holy Spirit. The broken heart, and the contrite spirit, are two essential characteristics of true repentance. ### Verse 19 [¶23] Many are the afflictions of the righteous - No commander would do justice to a brave and skillful soldier, by refusing him opporbunities to put his skill and bravery to proof by combating with the adversary; or by preventing him from taking the post of danger when necessity required it. The righteous are God's soldiers. He suffers them to be tried, and sometimes to enter into the hottest of the battle and in their victory the power and influence of the grace of God is shown, as well as their faithfulness. [¶24] Delivereth him out of them all - He may well combat heartily, who knows that if he fight in the Lord, he shall necessarily be the conqueror. ### Verse 20 [¶26] He keepeth all his bones - He takes care of his life; and if he have scars, they are honorable ones. ### Verse 21 [¶28] Evil shall slay the wicked - The very thing in which they delight shall become their bane and their ruin. [¶29] They that hate the righteous - All persecutors of God's people shall be followed by the chilling blast of God's displeasure in this world; and if they repent not, shall perish everlastingly. ### Verse 22 [¶31] The Lord redeemeth - Both the life and soul of God's followers are ever in danger but God is continually redeeming both. [¶32] Shall be desolate - Literally, shall be guilty. They shall be preserved from sin, and neither forfeit life nor soul. This verse probably should come in after the fifth. See the introduction to this Psalm. ### Introduction [¶34] The psalmist, in great straits, prays for his personal safety, [Psa 35:1-3]; and for the confusion of his enemies, [Psa 35:4-8]; expresses has confidence in God, [Psa 35:9], [Psa 35:10]; mentions his kindness to those who had rewarded him evil for his good, [Psa 35:11-16]; appeals to God against them, [Psa 35:17-26]; prays for those who befriended him; and praises God for his goodness, [Psa 35:27], [Psa 35:28]. [¶35] There is nothing in the title worthy of remark. The Psalm is simply attributed to David, and was most probably of his composing; and refers to the time of his persecution by Saui and his courtiers. The Syriac says it was composed when the Idumeans attacked David. The Arabic says it is a prophecy concerning the incarnation, and concerning the things practiced against Jeremiah by the people. Some think that our Lord's sufferings are particularly pointed out here; and Bishop Horsley thinks that [Psa 35:11-16] apply more literally and exactly to Christ than to any other whomsoever. ### Verse 1 [¶37] Plead my cause, O Lord - Literally, Contend, Lord, with then that contend with me. The word is often used in a forensic or law sense. ### Verse 2 [¶39] Take hold of shield and buckler - Let them be discomfited in battle who are striving to destroy my life. It is by the shield and buckler of others, not any of his own that God overthrows the enemies of his people. This is spoken merely after the manner of men. ### Verse 3 [¶41] Say unto my soul, I am thy salvation - Give me an assurance that thou wilt defend both body and soul against my adversaries. ### Verse 4 [¶43] Let then be confounded - Let none of their projects or devices against me succeed. Blast all their designs. [¶44] The imprecations in these verses against enemies are all legitimate. They are not against the souls or eternal welfare of those sinners, but against their schemes and plans for destroying the life of an innocent man; and the holiest Christian may offer up such prayers against his adversaries. If a man aim a blow at another with a design to take away his life, and the blow would infallibly be mortal if it took place, and the person about to be slain see that by breaking the arm of his adversary he may prevent his own death, and thus save his enemy from actual murder; it is his duty to prevent this double evil by breaking the arm of the blood-thirsty man. It is on this principle that David prays against his adversaries in the first eight verses of this Psalm.