Psalm 35:2
Take hold of shield and buckler, and stand up for my help.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBTODWESTSK
(2) Shield and buckler.—Better, buckler and shield, as the first (Heb., magen) suggests a small, the latter (tsinnah) a large shield covering the whole body. Greek, θυρεός (see Note, Psalm 5:12.) Notice that the poet, in the intensity of his purpose, overlooks the anomaly of arming a warrior with two shields at once. The bold flight of imagination that could picture the Divine Being as a warrior, a picture common in Hebrew poetry, but here more vividly realised than anywhere else except Isaiah 63:1, may well excuse such a lapse.

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!Take hold of shield and buckler - That is, Arm thyself as if for the contest. It is a prayer, in a new form, that God would interpose, and that he would go forth as a warrior against the enemies of the psalmist. On the word "shield," see the notes at Psalm 5:12. Compare the notes at Ephesians 6:16. On the word "buckler," see the notes at Psalm 18:2. These terms are derived from the armor of a warrior, and the prayer here is that God would appear in that character for his defense.

And stand up for my help - As a warrior stands up, or stands firm, to arrest the attack of an enemy.


Ps 35:1-28. The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (Ps 35:9, 10, 18, 27, 28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably 1Sa 24:1-22.

1-3. God is invoked in the character of a warrior (Ex 15:3; De 32:41).

Take hold of shield and buckler; therewith to cover and defend me. Compare Psalm 91:4 Proverbs 2:7. Take hold of shield and buckler,.... Defensive weapons; not that the Lord stands in need of any of these to defend himself with: but the sense is, that he would be as these to David; as he was to him, and is to all his people; namely, their shield and buckler: he gives unto them the shield of salvation; he encompasses them about with his favour as with a shield, and keeps them by his power safe from all their enemies;

and stand up for mine help; for which the Lord arises, and stands by his people, and against their enemies, delivering them out of their hands.

{b} Take hold of shield and buckler, and stand up for mine help.

(b) Even though God can with his breath destroy all his enemies, yet the Holy Spirit attributes to him these outward weapons to assure us of his patient power.

2, 3. ‘Anthropomorphic’ language of remarkable boldness, expanding the idea of Jehovah as “a man of war” (Exodus 15:3 : cp. Deuteronomy 32:41 f.).

shield and buckler] See note on Psalm 5:12. The mention of both together is part of the poetical picture.

stand up for mine help] Rather, Arise as my help. Arise (see notes on Psalm 3:7; Psalm 7:6) in the character and capacity of my helper (Psalm 27:9).

Draw out] From the armoury, or more probably from the spear-holder in which it was kept when not in use (Gr. δουροδόκη, Hom. Od. i. 128). The word is used of drawing a sword from its sheath (Exodus 15:9).

stop the way] All the ancient versions render the word s’gor as an imperative; and this gives a good sense. First the enemy are checked in their pursuit; then (Psalm 35:4 ff.) put to flight. But an ellipse of the way is harsh; the verb shut is not so used elsewhere; and the preposition against seems to imply attack. Hence many modem commentators regard the word as the name of a weapon not mentioned elsewhere in the O.T., battle-axe (R.V. marg.) or, dirk (Cheyne); the equivalent of the sagaris mentioned by Greek historians as the characteristic weapon of Persians, Scythians, and other Asiatics.

that persecute me] Rather, that pursue me (R.V.). Cp. 1 Samuel 24:14; &c.

say unto my soul &c.] Give me the comforting assurance of thy interposition for my deliverance. Cp. Psalm 3:2; Psalm 3:8 and notes there. The primary meaning of the words is of course temporal not spiritual.Verse 2. - Take hold of shield and buckler. "The shield (magen) was a smaller hand-weapon; the buckler (tsinnah)covered the whole body" (Kay). The "shield and buckler" are put forward first, because it is primarily defence and protection that David needs. His adversaries are the aggressors; he is on the defensive; Saul is hunting him upon the mountains. And stand up for mine help (comp. Psalm 7:6). Standing is the natural posture of one who interposes to help another. (Heb.: 34:17-22) The poet now recommends the fear of God, to which he has given a brief direction, by setting forth its reward in contrast with the punishment of the ungodly. The prepositions אל and בּ, in Psalm 34:16 and Psalm 34:17, are a well considered interchange of expression: the former, of gracious inclination (Psalm 33:18), the latter, of hostile intention or determining, as in Job 7:8; Jeremiah 21:10; Jeremiah 44:11, after the phrase in Leviticus 17:10. The evil doers are overwhelmed by the power of destruction that proceeds from the countenance of Jahve, which is opposed to them, until there is not the slightest trace of their earthly existence left. The subjects to Psalm 34:18 are not, according to Psalm 107:17-19, the עשׁי רע (evil doers), since the indispensable characteristic of penitence is in this instance wanting, but the צדיקים (the righteous). Probably the פ strophe stood originally before the ע strophe, just as in Lamentations 2-4 the פ precedes the ע (Hitzig). In connection with the present sequence of the thoughts, the structure of Psalm 34:18 is just like Psalm 34:6 : Clamant et Dominus audit equals si qui (quicunque) clamant. What is meant is the cry out of the depth of a soul that despairs of itself. Such crying meets with a hearing with God, and in its realisation, an answer that bears its own credentials. "The broken in heart" are those in whom the egotistical, i.e., self-loving life, which encircles its own personality, is broken at the very root; "the crushed or contrite (דּכּאי, from דּכּא, with a changeable ā, after the form אילות from איּל) in spirit" are those whom grievous experiences, leading to penitence, of the false eminence to which their proud self-consciousness has raised them, have subdued and thoroughly humbled. To all such Jahve is nigh, He preserves them from despair, He is ready to raise up in them a new life upon the ruins of the old and to cover or conceal their infinitive deficiency; and, they, on their part, being capable of receiving, and desirous of, salvation, He makes them partakers of His salvation. It is true these afflictions come upon the righteous, but Jahve rescues him out of them all, מכּלּם equals מּכּלּן (the same enallage generis as in Ruth 1:19; Ruth 4:11). He is under the most special providence, "He keepeth all his bones, not one of them (ne unum quidem) is broken" - a pictorial exemplification of the thought that God does not suffer the righteous to come to the extremity, that He does not suffer him to be severed from His almighty protecting love, nor to become the sport of the oppressors. Nevertheless we call to mind the literal fulfilment which these words of the psalmist received in the Crucified One; for the Old Testament prophecy, which is quoted in John 19:33-37, may be just as well referred to our Psalm as to Exodus 12:46. Not only the Paschal lamb, but in a comparative sense even every affliction of the righteous, is a type. Not only is the essence of the symbolism of the worship of the sanctuary realised in Jesus Christ, not only is the history of Israel and of David repeated in Him, not only does human suffering attain in connection with Him its utmost intensity, but all the promises given to the righteous are fulfilled in Him κατ ̓ ἐξοχήν; because He is the righteous One in the most absolute sense, the Holy One of God in a sense altogether unique (Isaiah 53:11; Jeremiah 23:5, Zechariah 9:9; Acts 3:14; Acts 22:14). - The righteous is always preserved from extreme peril, whereas evil (רעה) slays (מותת stronger than המית) the ungodly: evil, which he loved and cherished, becomes the executioner's power, beneath which he falls. And they that hate the righteous must pay the penalty. Of the meanings to incur guilt, to feel one's self guilty, and to undergo punishment as being guilty, אשׁם (vid., on 1 Samuel 14:13) has the last in this instance.
Psalm 35:2 Interlinear
Psalm 35:2 Parallel Texts

Psalm 35:2 NIV
Psalm 35:2 NLT
Psalm 35:2 ESV
Psalm 35:2 NASB
Psalm 35:2 KJV

Psalm 35:2 Bible Apps
Psalm 35:2 Parallel
Psalm 35:2 Biblia Paralela
Psalm 35:2 Chinese Bible
Psalm 35:2 French Bible
Psalm 35:2 German Bible

Bible Hub

Psalm 35:1
Top of Page
Top of Page