Let destruction come upon him at unawares - Margin, which "he knoweth not of." So the Hebrew. The meaning is, Let destruction come upon him when he is not looking for it, or expecting it.

And let his net that he hath hid catch himself - See the notes at Psalm 7:15-16. The psalmist prays here that the same thing may occur to his enemy which his enemy had designed for him. It is simply a prayer that they might be treated as they purposed to treat him.

Let his net that he hath hid - See the notes on Psalm 7:15, Psalm 7:16.

Let destruction come upon him at unawares,.... Or a "storm" (r), such as is caused in the eastern countries by a south wind, very sudden, violent, and destructive (s): the singular number being here used, some Jewish commentators, as Kimchi, have thought Saul is particularly meant; and some Christian interpreters have been of opinion that Judas is intended: the imprecations here may be compared with those which respect him, Psalm 109:6. Though this may regard every one of the enemies of David, or of Christ and his people, whose ruin and destruction will come upon them unawares; see 1 Thessalonians 5:3;

and let his net that he hath laid catch himself; a figurative expression, agreeable to the allusion before made, and which is explained in the next clause;

into that very destruction let him fall, which he had designed and contrived for others; so Haman was hanged on the same gallows he had prepared for Mordecai; and so it often is in the course of Providence, that the wicked fall into the same calamity they have intended and endeavoured to bring others into; see Psalm 7:15.

(r) "tumultuosa calamitas", Cocceius; so Ainsworth; "tumultus", Vatablus. (s) See Thevenot, Tavernier, &c.

Let destruction come upon {f} him at unawares; and let his net that he hath hid catch himself: into {g} that very destruction let him fall.

(f) When he promises peace to himself.

(g) Which he prepared against the children of God.

at...: Heb. which he knoweth not of

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!