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Text -- Psalms 5:9-12 (NET)

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5:9 For they do not speak the truth; their stomachs are like the place of destruction, their throats like an open grave, their tongues like a steep slope leading into it. 5:10 Condemn them, O God! May their own schemes be their downfall! Drive them away because of their many acts of insurrection, for they have rebelled against you. 5:11 But may all who take shelter in you be happy! May they continually shout for joy! Shelter them so that those who are loyal to you may rejoice! 5:12 Certainly you reward the godly, Lord. Like a shield you protect them in your good favor.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Shouting | Shield | Righteous | Quotations and Allusions | Prayer | PSALMS, BOOK OF | PAPYRUS | Nehiloth | NAME | Music | Lies and Deceits | Joy | INWARD PART | Hypocrisy | HOLY SPIRIT, 1 | God | Flattery | Faith | Depravity of Mankind | David | more
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Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 5:9 - -- Wide opened ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey.

Wide opened ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey.

Wesley: Psa 5:10 - -- Condemn and punish them.

Condemn and punish them.

Wesley: Psa 5:10 - -- Out of thy land, and from among thy people.

Out of thy land, and from among thy people.

JFB: Psa 5:9 - -- The wicked are not reliable because by nature they are full of wickedness, or literally, "wickednesses," of every kind (Rom 8:7).

The wicked are not reliable because by nature they are full of wickedness, or literally, "wickednesses," of every kind (Rom 8:7).

JFB: Psa 5:9 - -- A dwelling-place of corruption, emitting moral putridness.

A dwelling-place of corruption, emitting moral putridness.

JFB: Psa 5:9 - -- Or, "make smooth."

Or, "make smooth."

JFB: Psa 5:9 - -- Speaks deceitfully.

Speaks deceitfully.

JFB: Psa 5:10 - -- Or, "condemn" them to destruction as guilty.

Or, "condemn" them to destruction as guilty.

JFB: Psa 5:11 - -- (compare Margin).

(compare Margin).

JFB: Psa 5:11 - -- Thy manifested perfections (Psa 9:10).

Thy manifested perfections (Psa 9:10).

JFB: Psa 5:12 - -- Or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper (Lev 7:18; Lev 19:7).

Or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper (Lev 7:18; Lev 19:7).

JFB: Psa 5:12 - -- (compare Psa 3:3).

(compare Psa 3:3).

Clarke: Psa 5:9 - -- No faithfulness in their mouth - They make professions of friendship; but all is hollow and deceitful: "They flatter with their tongue.

No faithfulness in their mouth - They make professions of friendship; but all is hollow and deceitful: "They flatter with their tongue.

Clarke: Psa 5:9 - -- Very wickedness - Their heart is full of all kinds of depravity

Very wickedness - Their heart is full of all kinds of depravity

Clarke: Psa 5:9 - -- Their throat is an open sepulcher - It is continually gaping for the dead; and sends forth effluvia destructive to the living. I fear that this is t...

Their throat is an open sepulcher - It is continually gaping for the dead; and sends forth effluvia destructive to the living. I fear that this is too true a picture of the whole human race, totally corrupt within, and abominable without. The heart is the center and spring of this corruption; and the words and actions of men, which proceed from this source, will send out incessant streams of various impurity; and thus they continue till the grace of God changes and purifies the heart.

Clarke: Psa 5:10 - -- Destroy thou them, O God - All these apparently imprecatory declarations should be translated in the future tense, to which they belong; and which s...

Destroy thou them, O God - All these apparently imprecatory declarations should be translated in the future tense, to which they belong; and which shows them to be prophetic. Thou Wilt destroy them; thou Wilt cast them out, etc.

Clarke: Psa 5:11 - -- Let all those that put their trust in thee rejoice - Such expressions as these should be translated in the same way, declaratively and prophetically...

Let all those that put their trust in thee rejoice - Such expressions as these should be translated in the same way, declaratively and prophetically: "All those who put their trust in thee Shall rejoice, - Shall ever shout for joy."

Clarke: Psa 5:12 - -- For thou, Lord, wilt bless the righteous - A righteous soul is a peculiar object of God’ s affectionate regards; and therefore will be a subjec...

For thou, Lord, wilt bless the righteous - A righteous soul is a peculiar object of God’ s affectionate regards; and therefore will be a subject of continual blessing

Clarke: Psa 5:12 - -- With favor - Literally, Like a shield, thy favor will crown him. God loves such; and this love is their defense. In all places, times and circumstan...

With favor - Literally, Like a shield, thy favor will crown him. God loves such; and this love is their defense. In all places, times and circumstances, it will preserve them. "Keep yourselves,"says the apostle, "in the love of God."He who abides in this love need not fear the face of any adversary. Thus ended the morning’ s devotion of this excellent man: a model by which every Christian may frame his own

Calvin: Psa 5:9 - -- 9.For there is no faithfulness in their mouth He still repeats the same complaints which he made before, in order thereby to render his enemies the m...

9.For there is no faithfulness in their mouth He still repeats the same complaints which he made before, in order thereby to render his enemies the more odious in the sight of God, and to call forth in his own behalf the mercy of God, who has promised to succor those who are unjustly oppressed. And this is to be particularly attended to, that the more our enemies manifest their cruelty against us, or the more wickedly they vex us, we ought, with so much the greater confidence, to send up our groanings to heaven, because God will not suffer their rage to proceed to the uttermost, but will bring forth their malice and wicked devices to the light. In the first place, he accuses them of treachery, because they speak nothing uprightly, or in sincerity; and the cause which he assigns for this is, that inwardly they are full of iniquity. He next compares them to sepulchres, their throat is an open sepulcher; as if he had said, they are devouring gulfs; 76 meaning by this, their insatiable desire of shedding blood. In the close of the verse, he again speaks of their deceitfulness. From all this we conclude, that the wrongs with which he was tried were of no ordinary kind, but that he had to contend with enemies the most wickedly who had neither humanity nor moderation. Being so miserably oppressed, he not only perseveres in prayer, but finds ground of hope even from the confusion and apparent hopelessness of his outward condition.

When Paul, (Rom 3:13,) in quoting this passage, extends it to all mankind, both Jews and Gentiles, he does not give to it a meaning of greater latitude than the Holy Spirit intended to give. Since he takes it as an undeniable point, that under the person of David, there is here described to us the church, both in the person of Christ, who is the head, and in his members, it follows that all those ought to be reckoned among the number of his enemies, who have not been regenerated by the Spirit of God, whether they are without the pale of the visible church, or within it. For David, in this passage, does not summons either the Assyrians or the Egyptians to the judgment-seat of God, but the degenerate Jews, who, being circumcised in the flesh, gloried in their descent from the holy lineage of Abraham. Paul, therefore, does not wrest these words from their genuine meaning when he applies them to all mankind, but asserts, with truth, that David showed in them what is the character of the whole human family by nature.

Calvin: Psa 5:10 - -- 10.Cause them to err As the Hebrew word אשם asam, signifies to cut up or to destroy, as well as to sin, and is taken metaphorically for t...

10.Cause them to err As the Hebrew word אשם asam, signifies to cut up or to destroy, as well as to sin, and is taken metaphorically for to err, or be deceived, either of these senses is suitable in this passage; but, as David immediately after subjoins, Let them fall from their counsels, I have no doubt but this first prayer is allied and similar to the second. I therefore join these two clauses together, as the cause and the effect. In the first, he prays that God would deprive them of their understanding, and drive them into error; and in the second, he prays that, as the effect of this, their counsels might come to nought, in other words, that their undertakings might prove unsuccessful. 77 For how is it that the ungodly take counsel in vain, and are carried hither and thither without consideration or judgment, and become so basely obstinate, if it is not because the Lord takes them unawares in their own craftiness, breaks their artful schemes, intoxicates them with the spirit of phrenzy and giddiness, so that they act foolishly even in the smallest matters? If, therefore, we are afraid of the snares and deceits of men, and if we find those who desire to do us mischief to be clear-headed and sharp-witted persons, let us remember, that it is the continual office of God to strike with stupidity and madness those who are wise to commit iniquity. Thus it will come to pass, that although we may be asleep the Lord will dissipate with the breath of his mouth their devices, be they never so subtle, and, in the end, expose them to the mockery of the whole world. In short, David wishes God to lay his hand upon his enemies, and to put a stop to their wicked deliberations. And in fact it is necessary that God bring to nothing the schemes which the wicked cunningly devise, since it is Satan, the contriver of all deceits, who suggests to them all their methods of doing mischief. By praying Let them fall from their counsels he means that they may not obtain or accomplish what they had determined. Again, he prays to God to punish them as they deserved, because, in wrongfully and wickedly making war against an innocent person, they rebelled against God. The proud, indeed, never think of this, that the poor, whom they afflict and despise, are of such estimation in the sight of God, that he feels himself insulted and injured in their persons: for they do not imagine that the blows aimed at them are struck against heaven, any more than if they trampled a little dust or clay under their feet. But God bestows upon his servants the inestimable reward of taking their cause into his own hand. Whoever, therefore, has an approving conscience, and does not turn aside from his uprightness, although troubled wrongfully, has no reason to doubt of his warrant to improve God as a buckler against his enemies.

Calvin: Psa 5:11 - -- 11.And let all rejoice, etc It makes little difference as to the sense, whether we read these words in the future tense, All shall rejoice, etc., o...

11.And let all rejoice, etc It makes little difference as to the sense, whether we read these words in the future tense, All shall rejoice, etc., or in the optative mood, Let all rejoice, etc.; for in both ways the meaning of the prophet will be the same; namely, that if God deliver him, the fruit of this deliverance will be common to all the godly; as if he had said Lord, if thou succourest me, the goodness which thou conferrest upon me will not rest on me alone, but will extend to all thy servants: for this will serve the more to confirm their faith, and make them praise thy name the more. In order, therefore, to induce God to grant him deliverance, he employs as an argument the end or effect which it would produce, inasmuch as it would stir up all the godly to exercise greater trust in God, and encourage them to give praise and thanks to him. This passage teaches us, that we are ungrateful to God if we do not take encouragement and comfort from whatever blessings he confers upon our neighbours, since by these he testifies that he will always be ready to bestow his goodness upon all the godly in common. Accordingly the reason of this joy is added, because the Lord will cover or protect them. As often as God bestows any blessings upon any of the faithful, the rest, as I have said before, ought to conclude that he will show himself beneficent towards them. Again, this passage teaches us, that true joy proceeds from no other source than from the protection of God. We may be exposed to a thousand deaths, but this one consideration ought abundantly to suffice us, that we are covered and defended by the hand of God. And this will be the case, if the vain shadows of this world do not so beguile us as to excite us to take shelter under them. We ought also particularly to notice the statement, that those who trust in the Lord love his name. The remembrance of God must be sweet to us, and fill our hearts with joy, or rather ravish us with love to him, after he has caused us to taste of his goodness; as, on the other hand, all unbelievers wish the name of God to be buried, and shun the remembrance of him with horror.

Calvin: Psa 5:12 - -- 12.For thou, Jehovah, wilt bless the righteous The Psalmist here confirms the concluding sentence of the preceding verse, namely, that all the servan...

12.For thou, Jehovah, wilt bless the righteous The Psalmist here confirms the concluding sentence of the preceding verse, namely, that all the servants of God in common will take support to their faith from what he had experienced, for he would have us from one example to form our judgment of the immutability and perpetuity of God’s grace towards all the godly. Again, by this he teaches us that there is no true and right joy but that which is derived from the sense of God’s fatherly love. The word, to bless, in Hebrew, (when we speak of this as the act of men,) signifies to wish happiness and prosperity to any one, and to pray for him; 79 but when it is spoken of as the act of God, it signifies the same thing as to prosper a man, or to enrich him abundantly with all good things; for since the favor of God is efficacious, his blessing of itself produces an abundance of every good thing. The name righteous is not restricted to any one man, but signifies in general all the servants of God. Those, however, who are called righteous in Scripture, are not so called on account of the merit of their works, but because they aspire after righteousness; for after God has received them into his favor, by not imputing their sins to them, he accepts their upright endeavors for perfect righteousness. What follows is of the same import as the preceding clause, Thou wilt crown them with thy free favor, or good will, as with a shield The Psalmist’s meaning is, that the faithful shall be completely defended on all sides, since he will, in no case, withhold from them his grace, which is to them an invincible fortress, and brings along with it certain safety. The word, to crown, which the Psalmist employs, often denotes in Hebrew, ornament or glory; but as there is added the similitude of a shield, I have no doubt but he uses it metaphorically for, to fortify or to compass about. 80 The meaning, therefore, is, that however great and various may be the dangers which besiege the righteous, they shall, notwithstanding, escape, and be saved, because God is favorable to them.

Defender: Psa 5:10 - -- This is the first of many "imprecations" in the Psalms, wherein God-fearing men actually pray for God to torture and destroy their enemies. This seems...

This is the first of many "imprecations" in the Psalms, wherein God-fearing men actually pray for God to torture and destroy their enemies. This seems alien to the spirit of Mat 5:44 ("I say unto you, Love your enemies"), especially in view of the fact that these "imprecatory psalms" are divinely inspired. The distinction, however, is to be made between our personal enemies and the enemies of God. David says in a later psalm: "Do not I hate them, O Lord, that hate thee? ... I hate them with perfect hatred" (Psa 139:21-22). There is no personal vindictiveness involved in desiring and praying that God will be vindicated when His enemies are defeated and judged. David here is praying for judgment against such men, not because they have injured him personally but because "they have rebelled against thee.""

TSK: Psa 5:9 - -- For : Psa 36:1-4, Psa 52:2, Psa 58:3, Psa 62:4, Psa 62:9, Psa 111:1-3; Jer 9:3-6; Mic 6:12; Rom 1:29-31; Rom 3:13 faithfulness : or, stedfastness thei...

For : Psa 36:1-4, Psa 52:2, Psa 58:3, Psa 62:4, Psa 62:9, Psa 111:1-3; Jer 9:3-6; Mic 6:12; Rom 1:29-31; Rom 3:13

faithfulness : or, stedfastness

their mouth : Heb. his mouth, that is, the mouth of any of them

inward : Psa 51:6, Psa 58:2, Psa 62:4 *marg. Psa 64:6; Jer 4:14, Jer 17:9; Mar 7:21, Mar 7:22; Luk 11:39

very wickedness : Heb. wickednesses

throat : Luk 11:44; Rom 3:13

they : Psa 12:2, Psa 12:3; Job 32:21, Job 32:22; Pro 29:5; 1Th 2:5

TSK: Psa 5:10 - -- Destroy : or, Make them guilty, Rom 3:19, Rom 3:20 let : Psa 7:9-15, Psa 9:15, Psa 9:16, Psa 10:15, Psa 17:13, Psa 21:8-10, Psa 28:3, Psa 28:4, Psa 31...

TSK: Psa 5:11 - -- But : Psa 35:27, Psa 40:16, Psa 58:10, Psa 68:3, Psa 70:1-4; Jdg 5:31; Isa 65:13-16; Rev 18:20; Rev 19:1-7 shout : Psa 47:1-5, Psa 65:13; Job 38:7; Ze...

TSK: Psa 5:12 - -- bless : Psa 1:1-3, Psa 3:8, Psa 29:11, Psa 112:1, Psa 115:13 wilt : Psa 32:10 compass : Heb. crown shield : Psa 3:3, Psa 84:11

bless : Psa 1:1-3, Psa 3:8, Psa 29:11, Psa 112:1, Psa 115:13

wilt : Psa 32:10

compass : Heb. crown

shield : Psa 3:3, Psa 84:11

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 5:9 - -- For there is no faithfulness in their mouth - There is nothing in them which can be confided in; nothing in their promises and declarations. Th...

For there is no faithfulness in their mouth - There is nothing in them which can be confided in; nothing in their promises and declarations. They are false and treacherous, and I can, therefore, only appeal to thee. It is easy to see the propriety of this statement, and of those which follow, on the supposition that this refers to the rebellion of Absalom. Absalom had gone to Hebron on a false pretence 2Sa 15:7-10, and every act of his in this whole transaction had been treacherous and false.

Their inward part - Not only their external conduct, but their hearts, their principles, their motives. This was fairly to be inferred from their conduct. The object of the psalmist is to show that they were wholly depraved in all that properly constitutes character or that entered into moral conduct.

Their throat is an open sepulchre - That is, as the grave is open to receive its victim, so is their throat open to devour or swallow up the peace and happiness of others. The main idea is that they are false, treacherous, not to be confided in, slanderous. This passage, with the following, is employed by the apostle Paul to demonstrate the universal depravity of man. See the notes at Rom 3:13.

They flatter with their tongue - He had referred to the "inward part,"or the "heart,"and to the "throat"as being depraved and evil; he now refers to another member of the body as being equally depraved - the "tongue."Instead of being employed to utter truth, and to give expression to the real feelings of the heart, it was employed to flatter others, with a view to lead them astray, or to make use of them for base and selfish purposes. The propriety of this representation as applicable to Absalom and his coadjutors no one can fail to see (compare 2Sa 15:1-6). It is also to an eminent degree the characteristic of the wicked in general. On this, also, see the notes at Rom 3:13.

Barnes: Psa 5:1-12 - -- :Title Upon Nehiloth - The title of Psa 4:1-8 is, "upon Neginoth."As that refers to a musical instrument, so it is probable that this does, and ...

:Title

Upon Nehiloth - The title of Psa 4:1-8 is, "upon Neginoth."As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided over those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here, Nehiloth - נחילות ne chı̂ylôth , plural. נחילה ne chı̂ylâh , singular - is supposed by Gesenius, Lexicon, to denote a flute, or pipe, as being "perforated,"from חלל châlal , to bore."The word occurs only in this place. Very various opinions have been entertained of its meaning. See Hengstenberg, "Com."The Latin Vulgate and the Septuagint understand it as meaning "inheritance"- the same as נחלה nachălâh , and as being somehow designed to refer to the people of God "as"a heritage. Latin Vulgate: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint - ὑπὲρ τῆς κληρονομούσης huper tēs klēronomousēs . So Luther, Fur das Erbe . What was the precise idea affixed to this it is not very easy to determine. Luther explains it, "according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him."The true interpretation, however, is evidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of music specified. Why it was adapted particularly to "that"instrument of music cannot now be determined. Horsley renders it "upon the flutes."Compare Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158-170.

A Psalm of David - See introduction to Psa 3:1-8.

Barnes: Psa 5:10 - -- Destroy thou them, O God - The word here rendered "destroy"is translated by Prof. Alexander "condemn"- "condemn them; literally, make them guil...

Destroy thou them, O God - The word here rendered "destroy"is translated by Prof. Alexander "condemn"- "condemn them; literally, make them guilty; that is, recognize and treat them as such."The Hebrew word אשׁם 'âsham , means to fail in duty, to transgress, to be guilty; in the Hiphil, the form used here, according to Gesenius, to "punish; and hence, to destroy,"(Lexicon) The idea in the mind of the psalmist seems to have been that he desired, since they were undoubtedly guilty, that God would regard and treat them "as such."It is not that he wished that God would make them guilty; or that, in itself considered, he desired that they should be found to be so, or that, in itself considered, he wished them to be punished or cut off; but it is that, as they were guilty, and as they were pursuing a course which tended to overthrow the government of the land, and as they were at war with God and with the best interests of the people, God would interpose and stay their progress - that he would show himself to be a righteous and just God. There is no evidence of any private malignity in this prayer, or of any spirit of private revenge. It is a prayer which corresponds with all the efforts, and consequently with all the wishes of every good person, that the violators of law may be arrested and punished. In this, assuredly, there is no wrong.

Let them fall by their own counsels - So as to show that they brought this judgment upon themselves. The wish is, that their plans, which were evil, might come to nought, and tend to their own overthrow. That is, the psalmist did not wish to imbrue his hands in their blood, or to be made the agent in their destruction; but he desired that God would himself interpose, so that their own plans might be made the means of quelling the rebellion. If men are so wicked that they must perish it is desirable that it should be "seen"that they perish by their own guilt and folly.

Cast them out - Expel them; drive them away; let them not be successful in taking possession of the throne, and in overturning the government.

In the multitude of their transgressions - In the abundance of their sins, or as a consequence of the number and the aggravation of their offences. The design of the psalmist is to fix the attention on the "great number"of their sins as a reason why they should not be successful. Such a prayer is not wrong, for it would not be right to pray that sinners "in"the abundance of their sins, or in consequence of the multitude of their sins, should be successful and prosperous. The fact that they are such sinners is, under a righteous administration, a reason why they should "not"be successful, not why they "should be."

For they have rebelled against thee - This is given as a reason why the psalmist prayed that they should be cut off. It was not that they had wronged him; it was because they had rebelled against God; and it was right, therefore, to hope and to pray that he would interpose and vindicate his government and law. There is no spirit of private revenge manifested here, and nothing said that would encourage or foster such a spirit. All that is said here is but carrying out what every magistrate must feel who executes the laws, and is what he endeavors himself to do; for it is desirable that the wicked - the violators of the law - the enemies of their country - should be arrested and prosecuted. See the general introduction, 6.

Barnes: Psa 5:11 - -- But let all those that put their trust in thee rejoice - Compare the notes at Psa 2:12. That is, they have occasion to rejoice in thee and in t...

But let all those that put their trust in thee rejoice - Compare the notes at Psa 2:12. That is, they have occasion to rejoice in thee and in thy protection. The wicked have everything to dread, for they must be cut off; but the righteous have every reason to be happy, for they shall partake of the favor of God. This is, at the same time, the earnest expression of a desire that they might rejoice, and that the dealings of God with them might be such that they would ever "have occasion"for joy.

Let them even shout for joy - Internal joy or happiness is often expressed by shouting, or singing, as the word used here frequently signifies. The meaning is, that they should give every proper expression to their feeling of joy. This may be done by singing, or by grateful ascriptions of praise and gratitude.

Because thou defendest them - While the wicked are cut off Psa 5:10. The psalmist, in this expression, doubtless had a primary reference to himself and to those who adhered to him in his righteous cause; but, as is common in the Psalms, he gives to the sentiment a general form, that it might be useful to all who fear and love God.

Let them also that love thy name - That love thee - the name being often put for the person. This is but another form of designating the righteous, for it is one of their characteristics that they love the name of God.

Be joyful in thee - Rejoice in thee - in thine existence, thy perfections, thy government, thy law, thy dealings, thy service; in all that thou hast revealed of thyself, and in all that thou doest. Compare Phi 3:1, note; Phi 4:4, note. It is one of the characteristics of the truly pious that they do find their happiness in God. They rejoice that there is a God, and that he is just such a being as he is; and they take delight in contemplating his perfections, in the evidences of his favor and friendship, in communion with him, in doing his will.

Barnes: Psa 5:12 - -- For thou, Lord, wilt bless the righteous - It is one of the characteristics of God that, while he will punish the wicked, he will show favor to...

For thou, Lord, wilt bless the righteous - It is one of the characteristics of God that, while he will punish the wicked, he will show favor to the righteous; while he brings deserved punishment upon the one, he will show his favor to the other.

With favor wilt thou compass him as with a shield - That is, as a shield is thrown round or before one in the day of battle to protect him, so wilt thou throw thy protection around the righteous. For a description of a "shield,"see the notes at Eph 6:16. Compare the notes at Psa 3:3. On these accounts, David felt that he might trust in God in the day of trouble and danger; and, on the same account, all who are righteous may put their trust in him now.

Poole: Psa 5:9 - -- They speak one thing, and mean another, and under a pretence of kindness they seek my destruction; which makes it difficult for me to know how I sho...

They speak one thing, and mean another, and under a pretence of kindness they seek my destruction; which makes it difficult for me to know how I should carry myself to them; wherein therefore I have begged thy direction.

Their throat either,

1. Metonymically; their speech coming out of their throat, though smooth and subtle, yet is most pernicious. Or,

2. Properly; their throat and mouth are wide opened, ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey.

They flatter with their tongue they make show of piety and friendship, that they may more easily deceive and destroy me.

Poole: Psa 5:10 - -- Destroy thou them Heb. Hold them guilty , i.e. condemn and punish them. Or, make them to offend , to wit, in their counsels, as it follows; so as t...

Destroy thou them Heb. Hold them guilty , i.e. condemn and punish them. Or, make them to offend , to wit, in their counsels, as it follows; so as they may either be given up to bad and foolish counsels, or fail in the execution of their wise or crafty counsels. Or, make them desolate , as the word is used, Eze 6:6 Joe 1:18 .

Let them fall by their own counsels i.e. make their counsels not only unsuccessful against me, but also destructive to themselves. Or, from their &c., i.e. let them fall short of their aims and designs. Or, because of their counsels, which are ungodly and unjust, and so deserve destruction.

Cast them out out of thy land, and from among thy people, whom they either infect or molest by their wicked courses. In , or for , or because of , as before.

Against thee against thy authority and declared will concerning my advancement to the throne; which divers Israelites opposed against their own consciences. See 2Sa 3:8-10 .

Poole: Psa 5:11 - -- Those that put their trust in thee that dare rely upon thy word and promise when all human hopes and refuges fail; which was oft the case of David an...

Those that put their trust in thee that dare rely upon thy word and promise when all human hopes and refuges fail; which was oft the case of David and his followers.

Rejoice let them have cause of great joy from thy love and care of them, and because thou defendest them, as it follows.

Thy name i.e. thy majesty, thy word, and worship, and glory; all which is called God’ s name in Scripture. David doth not confine his prayer to his party, but prays for all good men, though by their own mistakes, Or other men’ s artifices, some of them might now be in a state of opposition against him.

Poole: Psa 5:12 - -- i.e. Thou art resolved, and hast engaged thyself by promise and covenant, to bless them; and therefore my prayer for them is agreeable to thy will. ...

i.e. Thou art resolved, and hast engaged thyself by promise and covenant, to bless them; and therefore my prayer for them is agreeable to thy will.

With favour with thy love and gracious providence.

Wilt thou compass him as with a shield i.e. keep him safe on every side.

Haydock: Psa 5:9 - -- Enemies. Hebrew, "observers." They are always on the watch to discover any fault. Grant me thy preventing grace. (Berthier) --- Let me not stumb...

Enemies. Hebrew, "observers." They are always on the watch to discover any fault. Grant me thy preventing grace. (Berthier) ---

Let me not stumble, (Haydock) but cause me to walk cheerfully in thy paths. (Calmet) ---

If thou approve, it matters not how much worldlings blame me. (St. Augustine)

Haydock: Psa 5:11 - -- Sepulchre, which never says there is enough, Proverbs xxx. 15. (Calmet) --- Dealt, &c. St. Paul authorizes this version, (Romans iii. 13.) though...

Sepulchre, which never says there is enough, Proverbs xxx. 15. (Calmet) ---

Dealt, &c. St. Paul authorizes this version, (Romans iii. 13.) though the Hebrew be rendered, "they flatter cunning;" (Berthier) or "they sharpen their tongue," and polish it like a sword, that it may cut more easily. This may be applied to heretics. (Sts. Athanasius, Chrysostom, and Jerome) (Calmet) ---

Judge, or "condemn them." Hebrew may be explained as a prediction. (Berthier) ---

The Holy Ghost could not dictate an imprecation or desire revenge. But David might beg that God would frustrate the designs of his enemies; and, by treating them with some severity, hinder the execution of their wicked schemes, which would bring on their own ruin. (St. Chrysostom; St. Augustine) (Calmet) ---

Though the just desire the conversion of all, yet if any die impenitent, they approve of God's judgment, manifested at the end of the world. (Worthington) ---

Provoked. Hebrew, "rebelled against." I forgive them for what they have done to me. But I grieve at thy offence; make them return to a sense of their duty. (Calmet) ---

He might abhor the enemies of salvation, the world, &c., whom Christ has condemned. (Berthier)

Haydock: Psa 5:12 - -- Dwell. Hebrew, "protect," (St. Jerome) "or shade them." (Calmet) --- The just will rejoice under thy protection, (Haydock) and at the conversion o...

Dwell. Hebrew, "protect," (St. Jerome) "or shade them." (Calmet) ---

The just will rejoice under thy protection, (Haydock) and at the conversion of the sinner. (St. Chrysostom)

Gill: Psa 5:9 - -- For there is no faithfulness in their mouth,.... In the mouth of the ungodly, as the Chaldee paraphrase; in the mouth of every one of them, as Aben E...

For there is no faithfulness in their mouth,.... In the mouth of the ungodly, as the Chaldee paraphrase; in the mouth of every one of them, as Aben Ezra interprets it: that is, in the mouth of every wicked, bloody, and deceitful man; of everyone of David's enemies, as Saul, or the conspirators with Absalom his son. There was no steadfastness in them; nothing right, sure, or firm said by them; nothing that could be depended upon; there was "no truth" in them, as the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions render it. And as this was true of David's, so of Christ's enemies; of Herod, and of the Herodians, and of the Scribes and Pharisees; see Mat 2:8; and of the enemies of Christ's Gospel; of all false teachers, who speak not the word faithfully; tell dreams, use the hidden things of dishonesty, walk in craftiness, handle the word of God deceitfully, and speak lies in hypocrisy: there is no certainty in them, nor is any thing they say to be trusted to. And this is the character of wicked men in common: they are an assembly of treacherous men; there is none upright among them; nor is any confidence to be placed in them: the people of God are in danger of being imposed upon and misled by them to their hurt; and therefore the psalmist prays, that the Lord would lead him in his righteousness;

their inward part is very wickedness; their heart, which is desperately wicked, exceeding sinful; not only wicked, and very wicked, but wickedness itself. This is the root and fountain of all wickedness, and the reason why there is no faithfulness in their mouth: the word m is sometimes rendered, "their inward thought", Psa 49:11; which is the inmost of man, the nearest to him; and which, and even the imagination of it, is evil, and that continually: the word n translated "wickedness" signifies woes, calamities, and mischiefs; and such the wicked hearts of men are full of, and are continually devising against the people of God, and his righteous cause. And this is the just character of ungodly men, even though they may profess to know God, have a form of godliness, and be outwardly righteous before men; as these were David was concerned with;

their throat is an open sepulchre; or as one, as the Targum paraphrases it; to which the throat of wicked men may be compared for its voracity and insatiableness; the grave being one of those three or four things, which never has enough or is satisfied. And this is true of the throat, whether it be considered as an instrument of speech, and throws out devouring words to the prejudice of the characters and reputations of others; or as an instrument of swallowing meat and drink, and where the pleasure of appetite is; and so may be expressive of the eager desire of the wicked after sin, who drink up iniquity like water; and of their delight in it, and their fulness of it, and yet still greedy, insatiable, and not to be satisfied: and their throat may be compared to an open grave for the nauseous stench it emits; corrupt communication, filthiness, and foolish talking, proceeding out of it; and horrible oaths, curses, imprecations, and blasphemies, being belched out through it; and for the danger which is by it, since into it men may fall unawares; and so the evil communications of wicked men corrupt good manners, and do great mischief to those who fall into company with them;

they flatter with their tongue; or, "make it smooth" o; use oily expressions, soft language: or, "part" or "divide" p their tongue; are double tongued and double hearted; and so deceive persons, as the apostle interprets it in Rom 3:13. They flatter God himself, drawing nigh to him in an hypocritical way; they flatter men, their neighbours, and impose upon them; they flatter princes, and such parasitic people were about David. And such are false teachers, who prophesy smooth things, and with good words and fair speeches deceive the hearts of the simple; or, which account there is great reason to pray to be led and directed by the Lord.

Gill: Psa 5:10 - -- Destroy thou them, O God,.... Or "make them guilty" q; that is, make them appear to be guilty, either to themselves, that they may acknowledge their o...

Destroy thou them, O God,.... Or "make them guilty" q; that is, make them appear to be guilty, either to themselves, that they may acknowledge their offences, confess their guilt, and ask for pardon; or to others, pronounce them guilty, pass the sentence of condemnation on them: and the Chaldee paraphrase and the Syriac version render it by חיב, "condemn them", or hold them guilty; and the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, "judge" them; treat them as guilty persons, punish them, destroy them, soul and body, with an everlasting destruction;

let them fall by their own counsels; into the pit they have dug for others; as Haman fell by his counsels, and was hanged on the gallows he prepared for Mordecai. And so sometimes a man's own counsel casts him down, and is the cause of his ruin, Job 18:7. Or, "because of their own counsels" r; which they have taken against the Lord and his Anointed, against his cause and interest, and against his righteous ones, particularly David; meaning their wicked counsels, in which they walked; see Hos 11:6. Or "from their counsels" s; as the Targum and most versions render it: that is, let their counsels be turned into foolishness, become brutish, be carried headlong, and come to nought. Which had its accomplishment in Ahithophel;

cast them out; either out of their own country, and carry them into captivity; or from the presence of the Lord, from his tabernacle and worship; which David's enemies now enjoyed, and gloried in: or into outer darkness, into a furnace of fire, where there is weeping and wailing, and gnashing of teeth;

in the multitude of their transgressions: when God deals with men in a way of grace, he turns away ungodliness from them, or them from their ungodliness; but when in a way of judgment he suffers them to die in their sins, and so perish: or "for the multitude of their transgressions" t. The sins of transgressors are many and because of them they are cast out of the sight o God, and will be bid to depart from him hereafter;

for they have rebelled against thee: all sin is a rebellion against God; hence sinners are called rebellious ones. The rebellion of David's subjects against him was a rebellion against God; because it was an attempt to dethrone him, whom God had made king of Israel. The word u signifies to embitter, exasperate, and provoke: and such is the nature of sin, it is a bitter thing in itself, and it provokes the eyes of God's glory. Now each of these expressions are to be considered, not so much petitions, as prophecies; and not as imprecations, but as predictions of what would be the portion of wicked men.

Gill: Psa 5:11 - -- But let all those that put their trust in thee rejoice,.... Who trust not in themselves, in their own hearts, in their righteousness, or riches, or st...

But let all those that put their trust in thee rejoice,.... Who trust not in themselves, in their own hearts, in their righteousness, or riches, or strength; but in the name, righteousness, and strength of the Lord: who betake themselves to him, and put all their confidence in him: let them rejoice in the salvation of the Lord, and in hope of eternal glory and happiness;

let them even shout for joy: not only rejoice inwardly, but express their joy externally, with their voices, and in the loudest manner; and that always, the matter and foundation of a believer's joy always continues; and so does the grace itself: though it is not always in exercise, yet it is an everlasting joy; and with it the redeemed of the Lord will come to Zion, and no man will be able to take away their joy. Which distinguishes it from the triumphing of the wicked, and the joy of the hypocrite, which is but for a moment;

because thou defendest them, or "coverest them" w; with the feathers of divine protection, under the shadow of his wings, and with the hollow of his hand: so God preserves his people, keeps them by his power, as the apple of his eye, and is a wall of fire round about them. Which is a good reason why they should rejoice, and shout for joy;

let them also that love thy name; as all that put their trust in the, Lord do; they love the Lord himself, because of the perfections of his nature, and the works of his hands, and for what he has done for them: they love all they know of him; they love him in all his persons, Father, Son, and Spirit; and every name of his, by which he has made himself known. They love, admire, and adore all his attributes and perfections, as they are displayed in the works of creation and providence; and especially in redemption by Jesus Christ, where they all gloriously meet together; and in whom God has proclaimed his name gracious and merciful. They love his word, his Gospel, by which he is made known; and they love his people, on whom his name is called, and who call upon his name. And let such, says the psalmist,

be joyful in thee: not rejoice in their boasting of their wisdom, strength, riches, and righteousness; all such rejoicing is evil: but in the Lord, in his grace, righteousness, and salvation. He is the only true proper object of spiritual joy; and there is good reason for it, from what follows.

Gill: Psa 5:12 - -- For thou, Lord, wilt bless the righteous. As he has blessed him with a righteousness, even the righteousness of God imputed to him, by which he is den...

For thou, Lord, wilt bless the righteous. As he has blessed him with a righteousness, even the righteousness of God imputed to him, by which he is denominated righteous, and with the forgiveness of his sins; so he will bless him with peace and prosperity, with all spiritual blessings, with the blessings of grace here, and glory hereafter. Hence he has just reason to rejoice and be glad;

with favour wilt thou compass him as with a shield: by which is meant the free favour, love, and grace of God in Christ, which springs from his sovereign will and pleasure; is his good will to men, and the exceeding riches of his grace, shown in his kindness towards them in Christ Jesus: and the compassing or crowning of the righteous with it, as the word x signifies, is expressive of the abundance of it, in the application of it to them in conversion, and in every instance and blessing of grace; for such are crowned with lovingkindness and tender mercies; the grace of the Lord is exceeding abundant towards them, it flows and overflows; it surrounds them on all sides, and covers them all over: it is as a shield unto them from all their enemies, Psa 40:11; and which being held in the hand of faith, quenches the fiery darts of Satan; and is the saints security from every enemy, and from all hurt and danger, here or hereafter; see Zep 3:17; and is a crown of glory upon them, which makes them glorious, lovely, and amiable. Some interpret this of Christ the righteous One; so Nebiensis.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 5:9 As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8), because he kno...

NET Notes: Psa 5:10 The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his e...

NET Notes: Psa 5:11 The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those̷...

NET Notes: Psa 5:12 Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor̶...

Geneva Bible: Psa 5:10 Destroy thou them, O God; let them ( g ) fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled ag...

Geneva Bible: Psa 5:11 But ( h ) let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy na...

Geneva Bible: Psa 5:12 For thou, LORD, wilt bless the righteous; with favour ( i ) wilt thou compass him as [with] a shield. ( i ) So that he will be safe from all dangers....

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 5:1-12 - --1 David prays, and professes his study in prayer.4 God favours not the wicked.7 David, professing his faith, prays to God to guide him;10 to destroy h...

Maclaren: Psa 5:10-11 - --A Staircase Of Three Steps All those that put their trust in Thee… them also that love Thy name… the righteous.'--Psalm 5:11-12. I HAVE ven...

MHCC: Psa 5:7-12 - --David prayed often alone, yet was very constant in attendance on public worship. The mercy of God should ever be the foundation both of our hope and o...

Matthew Henry: Psa 5:7-12 - -- In these verses David gives three characters - of himself, of his enemies, and of all the people of God, and subjoins a prayer to each of them. I. H...

Keil-Delitzsch: Psa 5:7-9 - -- (Heb.: 5:8-10) Since the Psalm is a morning hymn, the futt . in Psa 5:8 state what he, on the contrary, may and will do (Psa 66:13). By the greatn...

Keil-Delitzsch: Psa 5:10-12 - -- (Heb.: 5:11-13) The verb אשׁם or אשׁם unites in itself the three closely allied meanings of becoming guilty (e.g., Lev 5:19), of a feeling ...

Constable: Psa 5:1-12 - --Psalm 5 This is another prayer of David that arose out of opposition by enemies (cf. Pss. 3, 4), as is c...

Constable: Psa 5:7-11 - --3. Prayer for guidance 5:8-12 5:8 Essentially what David asked for was guidance in the righteous path God trod; he did not want to walk in the way of ...

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Commentary -- Other

Evidence: Psa 5:9 Sinful man speaks from the abundance of his depraved heart . See Jer 17:9 ; Mar 7:21-23 ; Rom 3:10-18 .

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 5 (Chapter Introduction) Overview Psa 5:1, David prays, and professes his study in prayer; Psa 5:4, God favours not the wicked; Psa 5:7, David, professing his faith, prays...

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 5 (Chapter Introduction) (Psa 5:1-6) God will certainly hear prayer: David gives to God the glory, and takes to himself the comfort. (Psa 5:7-12) He prayed for himself, that ...

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 5 (Chapter Introduction) The psalm is a prayer, a solemn address to God, at a time when the psalmist was brought into distress by the malice of his enemies. Many such times...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 5 (Chapter Introduction) INTRODUCTION TO PSALM 5 To the chief Musician upon Nehiloth, a Psalm of David. This psalm, being written by David under the inspiration of the Holy...

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