(3) Draw out also the spear--i.e., from the sheath, that seems to have been used to guard its point. So ????????? (Homer, Odyssey, i. 128).
Stop the way.--So LXX., Vulg., and all ancient versions. Many modern scholars, however, are disposed to treat the word segor not as the imperative of a verb, but as a noun, equivalent to the Greek ???????, Latin, securis, a Persian and Scythian weapon mentioned by Herodotus (i. 215, iv. 70) and Xenophon (Anab., iv. 4, 16), and generally taken for a battle-axe, but by some as a short curved sword or a scimitar. It is identified by Sir Henry Rawlinson with the khanjar of modern Persia, "a short curved double-edged dagger, almost universally worn." The Bedouins of modern Egypt use a schagur.
The adoption of this rendering makes an excellent parallelism, and suits the word rendered "against," which really means "to meet," and suggests an onset instead of a mere passive attitude of defence.
Verse 3. - Draw out also the spear; rather, bring out also the spear, since spears were not, so far as is known, kept in sheaths, like swords (Exodus 15:9), but only laid up in an armoury. And stop the way against them that persecute me. So Jarchi, Rosenmuller, Hitzig, Kay, Professor Alexander, Hengstenberg, and our Revisers; but a large number of critics regard סְגר - the word translated "stop the way" - as really the name of a weapon, the Hebrew equivalent of the Greek σάγαρις, which was probably the battle-axe. (So Vitringa, Michaelis, Bishop Horsley, Cheyne, Mr. Aglen, and the 'Speaker's Commentary.') The passage will then read, "Bring out also the spear and the battle-axe against them that persecute me," which is certainly a better parallel to "Take hold of shield and buckler," than "Bring out the spear, and stop the way." Say unto my soul, I am thy Salvation. Comfort my soul, i.e., with the assurance that thou art, and wilt ever be, ray Salvation (comp. Psalm 27:1; Psalm 62:2, 6; Psalm 118:14, 21, etc.). Deliverance from the immediate danger is not all that is meant; but rather support and saving help in all dangers and in all troubles.
35:1-10 It is no new thing for the most righteous men, and the most righteous cause, to meet with enemies. This is a fruit of the old enmity in the seed of the serpent against the Seed of the woman. David in his afflictions, Christ in his sufferings, the church under persecution, and the Christian in the hour temptation, all beseech the Almighty to appear in their behalf, and to vindicate their cause. We are apt to justify uneasiness at the injuries men do us, by our never having given them cause to use us so ill; but this should make us easy, for then we may the more expect that God will plead our cause. David prayed to God to manifest himself in his trial. Let me have inward comfort under all outward troubles, to support my soul. If God, by his Spirit, witness to our spirits that he is our salvation, we need desire no more to make us happy. If God is our Friend, no matter who is our enemy. By the Spirit of prophecy, David foretells the just judgments of God that would come upon his enemies for their great wickedness. These are predictions, they look forward, and show the doom of the enemies of Christ and his kingdom. We must not desire or pray for the ruin of any enemies, except our lusts and the evil spirits that would compass our destruction. A traveller benighted in a bad road, is an expressive emblem of a sinner walking in the slippery and dangerous ways of temptation. But David having committed his cause to God, did not doubt of his own deliverance. The bones are the strongest parts of the body. The psalmist here proposes to serve and glorify God with all his strength. If such language may be applied to outward salvation, how much more will it apply to heavenly things in Christ Jesus!
Draw out also the spear,.... An offensive weapon; expressive of the vengeance which God sometimes takes of the enemies of his people, when he bends his bow, shoots his arrows, whets his glittering sword, and his hand takes hold of judgment;
and stop the way against them that persecute me; that they might not overtake him; God can hinder, and he sometimes does hinder persecutors from overtaking his people in their straits; and as he hedges up their way with thorns, that they cannot proceed as they have begun, so he hedges up the way of their enemies; interposes himself and his power, and is a wall of fire about them; a wall for the defence and security of his saints, and a wall of fire for the consumption of those that rise up against them. The words may be rendered, "draw out the spear and sword, to meet those that persecute me" (p); for is a noun, and signifies a sword shut up in its scabbard; from whence "sagaris" comes, which is kind of a sword;
say unto my soul, I am thy salvation; Christ is the salvation of his people; he is the only person appointed, provided, promised, and sent to be the Saviour; and he is the alone author of salvation it is wrought out by him, and it is in him, and in him only; and therefore he is called their salvation, and the salvation of God: and they are interested in the salvation which is in him; it was designed, prepared, and wrought out for them, and for them only; and is applied unto them by the Spirit, and they shall perfectly enjoy it to all eternity: find yet sometimes they are at a loss about their interest in it, and desire might be made known unto them, which was the case of the psalmist here; they, as he, see their necessity it, and that there is no comfort nor safety without it they are wonderfully delighted with the excellency of it, that it is so great in itself, so suitable to them, so complete and perfect, and of an everlasting duration yet, what through the hidings of God's face, the temptations of Satan, the greatness of their sins, and the prevalence of unbelief, they cannot tell how to believe their interest in it; yet most earnestly desire the Lord would show it to them, and assure them of it; which favour, when granted, is by the witnessings of the Spirit to their spirits, that they are the children of God, and the redeemed of the Lamb: and this is said particularly to them; it is not a discovery of salvation by Christ in general; that they have before; but it is a saying to their souls, that it is theirs; and when this is spoken bathe to the soul by the Spirit of God, it is effectual; and removes unbelief at once, and fills with joy unspeakable and full of glory.
(p) So Grotius, Amama, Ainsworth, and some in Mollerus.
Stop the way.--So LXX., Vulg., and all ancient versions. Many modern scholars, however, are disposed to treat the word segor not as the imperative of a verb, but as a noun, equivalent to the Greek ???????, Latin, securis, a Persian and Scythian weapon mentioned by Herodotus (i. 215, iv. 70) and Xenophon (Anab., iv. 4, 16), and generally taken for a battle-axe, but by some as a short curved sword or a scimitar. It is identified by Sir Henry Rawlinson with the khanjar of modern Persia, "a short curved double-edged dagger, almost universally worn." The Bedouins of modern Egypt use a schagur.
The adoption of this rendering makes an excellent parallelism, and suits the word rendered "against," which really means "to meet," and suggests an onset instead of a mere passive attitude of defence.
and stop the way against them that persecute me; that they might not overtake him; God can hinder, and he sometimes does hinder persecutors from overtaking his people in their straits; and as he hedges up their way with thorns, that they cannot proceed as they have begun, so he hedges up the way of their enemies; interposes himself and his power, and is a wall of fire about them; a wall for the defence and security of his saints, and a wall of fire for the consumption of those that rise up against them. The words may be rendered, "draw out the spear and sword, to meet those that persecute me" (p); for is a noun, and signifies a sword shut up in its scabbard; from whence "sagaris" comes, which is kind of a sword;
say unto my soul, I am thy salvation; Christ is the salvation of his people; he is the only person appointed, provided, promised, and sent to be the Saviour; and he is the alone author of salvation it is wrought out by him, and it is in him, and in him only; and therefore he is called their salvation, and the salvation of God: and they are interested in the salvation which is in him; it was designed, prepared, and wrought out for them, and for them only; and is applied unto them by the Spirit, and they shall perfectly enjoy it to all eternity: find yet sometimes they are at a loss about their interest in it, and desire might be made known unto them, which was the case of the psalmist here; they, as he, see their necessity it, and that there is no comfort nor safety without it they are wonderfully delighted with the excellency of it, that it is so great in itself, so suitable to them, so complete and perfect, and of an everlasting duration yet, what through the hidings of God's face, the temptations of Satan, the greatness of their sins, and the prevalence of unbelief, they cannot tell how to believe their interest in it; yet most earnestly desire the Lord would show it to them, and assure them of it; which favour, when granted, is by the witnessings of the Spirit to their spirits, that they are the children of God, and the redeemed of the Lamb: and this is said particularly to them; it is not a discovery of salvation by Christ in general; that they have before; but it is a saying to their souls, that it is theirs; and when this is spoken bathe to the soul by the Spirit of God, it is effectual; and removes unbelief at once, and fills with joy unspeakable and full of glory.
(p) So Grotius, Amama, Ainsworth, and some in Mollerus.