Psalm 35:8
May ruin befall them by surprise; may the net they hid ensnare them; may they fall into the hazard they created.
Let destruction
The Hebrew word for "destruction" here is "shoah," which conveys a sense of ruin or devastation. In the context of Psalm 35, David is calling upon God to bring about a complete and utter downfall of his enemies. This reflects a deep trust in divine justice, where the psalmist believes that God will intervene to protect the righteous and bring about the downfall of the wicked. Historically, this plea for divine intervention is consistent with the ancient Near Eastern understanding of gods as protectors and avengers of their people.

come upon him
The phrase "come upon him" suggests an unexpected and sudden event. The Hebrew verb "bo" is used here, which means "to come" or "to enter." This implies that the destruction David is praying for will be swift and unforeseen, catching the enemy off guard. This reflects the biblical theme of divine retribution, where God acts in His timing to bring justice.

by surprise
The element of surprise is crucial in this verse. The Hebrew word "lo-yada" means "he does not know," indicating that the enemy will be unaware and unprepared for the impending judgment. This highlights the sovereignty of God, who orchestrates events beyond human understanding and control. It serves as a reminder that God's ways are higher than our ways, and His plans are often hidden from human sight until they unfold.

let the net he hid
The imagery of a net is often used in the Psalms to describe traps set by the wicked. The Hebrew word "resheth" refers to a net used for hunting or fishing, symbolizing deceit and entrapment. David is asking for poetic justice, where the schemes of the wicked backfire on them. This reflects the biblical principle that those who dig a pit for others will fall into it themselves (Proverbs 26:27).

ensnare him
The verb "lakad" means "to capture" or "to ensnare." This word choice emphasizes the inevitability of the wicked being caught in their own devices. It serves as a warning that evil plans ultimately lead to self-destruction, reinforcing the moral order established by God.

into that very destruction
The repetition of the concept of destruction underscores the certainty and completeness of the judgment. The Hebrew word "shoah" is used again, emphasizing the totality of the ruin that awaits the wicked. This reflects the biblical assurance that God's justice will prevail, and evil will not go unpunished.

Persons / Places / Events
1. David
The 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. Enemies
The 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 Pit
Metaphorical 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 Justice
Trust in God's justice, knowing that He sees the schemes of the wicked and will act in His perfect timing.

The Consequences of Sin
Recognize that sin and deceit often lead to self-destruction. The traps set for others can ensnare the one who sets them.

Prayer for Deliverance
Like David, we can bring our struggles and adversaries before God, seeking His protection and intervention.

Faith in God's Sovereignty
Maintain faith that God is sovereign over all situations, and He will ultimately vindicate the righteous.

Avoiding Retaliation
Instead 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 7:15-16
This passage also speaks of the wicked falling into the pit they have made, emphasizing the theme of divine justice.

Proverbs 26:27
This verse highlights the principle that those who dig a pit for others will fall into it themselves, reinforcing the idea of retributive justice.

Galatians 6:7
The New Testament reiterates the principle of sowing and reaping, which aligns with the theme of consequences for one's actions.
Full AssurancePsalm 35:8
Heaven Made Sure, or the Certainty of SalvationT. Adams.Psalm 35:8
Saved or UnsavedW. Birch.Psalm 35:8
Soul SalvationW. Birch.Psalm 35:8
Battle and VictoryC. Short Psalm 35:1-10
A Hard Case - a Very Hard One - Laid Before GodC. Clemance Psalm 35:1-28
The Flesh and the SpiritW. Forsyth Psalm 35:1-28
People
David, Psalmist
Places
Jerusalem
Topics
Catch, Catcheth, Desolation, Destruction, Ensnare, Entangle, Fall, Falleth, Falling, Hid, Hidden, Knoweth, Meet, Net, Nets, Overtake, Pit, Ruin, Secret, Surprise, Themselves, Therein, Unawares
Dictionary 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

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