May ruin befall them by surprise; may the net they hid ensnare them; may they fall into the hazard they created. May ruin befall them by surprise;This phrase reflects a plea for divine justice against adversaries. In the context of ancient Israel, enemies often used surprise attacks as a military strategy. The psalmist's request for ruin to come unexpectedly upon his foes mirrors the sudden and unforeseen nature of such attacks. This aligns with the biblical principle of retributive justice, where the wicked face consequences for their actions. The element of surprise underscores the sovereignty of God, who can bring about justice in ways beyond human anticipation. This theme is echoed in Proverbs 6:15, where calamity comes suddenly upon the wicked. may the net they hid ensnare them; The imagery of a net is common in biblical literature, symbolizing traps set by the wicked to capture the innocent. In ancient times, nets were used for hunting and fishing, representing a method of entrapment. The psalmist's prayer for the enemies to be caught in their own net reflects the concept of poetic justice, where evildoers fall victim to their schemes. This idea is paralleled in Proverbs 26:27, which states that those who dig a pit will fall into it. The net also serves as a metaphor for the deceit and cunning of the wicked, contrasting with the righteousness and protection of God. may they fall into the hazard they created. This phrase emphasizes the principle of sowing and reaping, where individuals face the consequences of their actions. The "hazard" refers to the dangers and traps set by the enemies, which they intended for others. The psalmist's desire for the wicked to fall into their own hazard highlights the justice of God, who ensures that evil plans backfire. This concept is seen throughout scripture, such as in Esther 7:10, where Haman is hanged on the gallows he prepared for Mordecai. The phrase also points to the ultimate triumph of righteousness over wickedness, a recurring theme in the Psalms. Persons / Places / Events 1. DavidThe author of Psalm 35, David is seeking God's intervention against his enemies. He is a central figure in the Old Testament, known for his deep relationship with God and his role as the second king of Israel. 2. EnemiesThe unspecified adversaries of David who are plotting against him. They represent those who oppose God's anointed and seek to harm the righteous. 3. Net and PitMetaphorical devices used by David to describe the traps set by his enemies. These symbolize the deceit and malice intended to ensnare the innocent. Teaching Points Divine JusticeTrust in God's justice, knowing that He sees the schemes of the wicked and will act in His perfect timing. The Consequences of SinRecognize that sin and deceit often lead to self-destruction. The traps set for others can ensnare the one who sets them. Prayer for DeliveranceLike David, we can bring our struggles and adversaries before God, seeking His protection and intervention. Faith in God's SovereigntyMaintain faith that God is sovereign over all situations, and He will ultimately vindicate the righteous. Avoiding RetaliationInstead of seeking personal vengeance, rely on God to address wrongs and bring about justice. Bible Study Questions 1. How does David's approach to dealing with his enemies in Psalm 35:8 reflect his faith in God's justice? 2. In what ways can the imagery of the "net" and "pit" be applied to modern-day situations where deceit is present? 3. How do the principles found in Psalm 35:8 align with the teachings of Jesus regarding loving our enemies and trusting God for justice? 4. Reflect on a time when you felt wronged. How can the message of Psalm 35:8 guide your response to similar situations in the future? 5. How do the themes of divine justice and retribution in Psalm 35:8 connect with the broader biblical account of God's righteousness and mercy? Connections to Other Scriptures Psalm 7:15-16This passage also speaks of the wicked falling into the pit they have made, emphasizing the theme of divine justice. Proverbs 26:27This verse highlights the principle that those who dig a pit for others will fall into it themselves, reinforcing the idea of retributive justice. Galatians 6:7The New Testament reiterates the principle of sowing and reaping, which aligns with the theme of consequences for one's actions. People David, PsalmistPlaces JerusalemTopics Catch, Catcheth, Desolation, Destruction, Ensnare, Entangle, Fall, Falleth, Falling, Hid, Hidden, Knoweth, Meet, Net, Nets, Overtake, Pit, Ruin, Secret, Surprise, Themselves, Therein, UnawaresDictionary of Bible Themes Psalm 35:4-10 5830 delight Psalm 35:7-8 4257 pit Library Specific References to Prophecy in the Gospels 20. But, if it does not weary you, let the point out as briefly as possible, specific references to prophecy in the Gospels, that those who are being instructed in the first elements of the faith may have these testimonies written on their hearts, lest any doubt concerning the things which they believe should at any time take them by surprise. We are told in the Gospel that Judas, one of Christ's friends and associates at table, betrayed Him. Let the show you how this is foretold in the Psalms: "He … Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus. Historical Summary and Chronological Tables. a.d. 340. Birth of St. Ambrose (probably at Trèves), youngest son of Ambrose, Prefect of the Gauls. Constantine II. killed at Aquileia. Death of Eusebius. 341. Seventh Council of Antioch. Second exile of St. Athanasius. 343. Photinus begins teaching his heresy. 347. Birth of St. John Chrysostom. Council of Sardica. St. Athanasius restored. 348. Birth of Prudentius the Christian poet. 349. Synod of Sirmium against Photinus. 350. Death of the Emperor Constans. St. Hilary, Bishop of Poitiers. … St. Ambrose—Works and Letters of St. Ambrose The Sixth Commandment Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in … Thomas Watson—The Ten Commandments The Ninth Commandment Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other … Thomas Watson—The Ten Commandments Question of the Comparison Between the Active and the Contemplative Life I. Is the Active Life preferable to the Contemplative? Cardinal Cajetan, On Preparation for the Contemplative Life S. Augustine, Confessions, X., xliii. 70 " On Psalm xxvi. II. Is the Active Life more Meritorious than the Contemplative? III. Is the Active Life a Hindrance to the Contemplative Life? Cardinal Cajetan, On the True Interior Life S. Augustine, Sermon, CCLVI., v. 6 IV. Does the Active Life precede the Contemplative? I Is the Active Life preferable to the Contemplative? The Lord … St. Thomas Aquinas—On Prayer and The Contemplative Life After the Scripture. "In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where … Abraham Kuyper—The Work of the Holy Spirit Opposition to Messiah Unreasonable Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD , and against His Anointed, saying, Let us break their bands asunder, and cast away their cords from us. I t is generally admitted, that the institutes of Christianity, as contained in the New Testament, do at least exhibit a beautiful and salutary system of morals; and that a sincere compliance with the precepts of our Lord and His apostles, … John Newton—Messiah Vol. 2 Notes on the Third Century Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best … Thomas Traherne—Centuries of Meditations Concerning Persecution Blessed are they which are persecuted for righteousness' sake for theirs is the kingdom of heaven. Matthew 5:10 We are now come to the last beatitude: Blessed are they which are persecuted . . '. Our Lord Christ would have us reckon the cost. Which of you intending to build a tower sitteth not down first and counteth the cost, whether he have enough to finish it?' (Luke 14:28). Religion will cost us the tears of repentance and the blood of persecution. But we see here a great encouragement that may … Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Psalms The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius … John Edgar McFadyen—Introduction to the Old Testament Links Psalm 35:8 NIVPsalm 35:8 NLTPsalm 35:8 ESVPsalm 35:8 NASBPsalm 35:8 KJV
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