Psalm 5:10 Komentář

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 passed over David, nay, there was scarcely any time of his life to which this psalm may not be accommodated, for in this he was a type of Christ, that he was continually beset with enemies, and his powerful and prevalent appeals to God, when he was so beset, pointed at Christ's dependence on his Father and triumphs over the powers of darkness in the midst of his sufferings. In this psalm, I. David settles a correspondence between his soul and God, promising to pray, and promising himself that God would certainly hear him (Psa 5:1-3). II. He gives to God the glory, and takes to himself the comfort, of God's holiness (Psa 5:4-6). III. He declares his resolution to keep close to the public worship of God (Psa 5:7). IV. He prayed, 1. For himself, that God would guide him, (Psa 5:8). 2. Against his enemies, that God would destroy them (Psa 5:9, Psa 5:10). 3. For all the people of God, that God would give them joy, and keep them safe (Psa 5:11, Psa 5:12). And this is all of great use to direct us in prayer. To the chief musician upon Nehiloth. A psalm of David.

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 Spirit, is inscribed and sent to him who had the direction and management of the musical instruments used in religious worship in David's time, and afterwards in the temple service, called "nehiloth"; as the preceding psalm is inscribed to him who presided over those called "neginoth", Psa 4:1; and as they seem to be such instruments as were played upon with the hand, stringed instruments, so these seem to be wind instruments, such as were blown with the mouth; as the flute, cornet, pipe, trumpet, and hautboy; the word being derived from the same root as "chalil", the pipe, is, and signifies hollow, and so designs such hollow instruments as above: Rabbenu Hai (x) thinks the instrument intended was so called from the humming of bees, which its sound resembled; "nechil shel deborim", with the Rabbins (y), signifying a swarm of bees; and a word from the same root in the Arabic language is used for a bee (z); though others have thought it might be so called from the murmuring noise of a brook or river, to which the sound of it might be like; because a word from the same root this is thought to come in the Hebrew language signifies a brook or river. The Septuagint version, which is followed by the Vulgate Latin and Ethiopic versions, renders it, "for that which obtained the inheritance"; and the Arabic version, "concerning the inheritance"; and to this agrees the old Midrash (a) of the Jews; but what is the meaning is left to everyone to conjecture; the reason of these versions is because the root from whence this word is supposed to be derived signifies to "inherit": the Targum renders the whole inscription thus, "to sing upon the dances a song of David", as it does the title of the preceding psalm; Aben Ezra takes the word, as he does "neginoth", to be the first word of some song, to the tune of which this psalm was to be sung; and Jarchi interprets it "troops" or "armies", and says it is a prayer on account of the troops of enemies that came against Israel; and that the singer said this psalm on the behalf of all Israel. The Syriac interpreter calls it a prayer in the person of the church, when it went in the morning to the house of the Lord. The occasion of it seems to be the same with that of the two former: and certain it is that the psalmist was in distress by reason of wicked men when he wrote it, as appears from several passages in it; the ancient Jewish doctors (b) understood by them Doeg and Ahithophel; some think it was penned, as the preceding psalm, on account of the rebellion of Sheba, Sa2 20:1. (x) Apud Kimchi & Ben Melech in loc. So David de Pomis, Lexic. fol. 93. 1. (y) Maimon. in Misn. Bava Kama, c. 10. s. 2. (z) Alnachal, "apes", Arab. vers. Deut. i. 44. (a) Midrash Tillim apud Viccars. in loc. (b) Apud Kimchi & Arama in loc.

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 "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. (q) "reos fac istos", Junius & Tremellius; so Piscator, Cocceius, Schmidt, Michaelis, Kimchi, and Ainsworth. (r) "propter consilia sua", Piscater; so Tigurine version and Michaelis. (s) "propter consilia sua", Piscater; so Tigurine version and Michaelis. (t) "propter multitudinem", Musculus, Pagninus, Piscator, Gejerus, Michaelis; so Ainsworth. (u) "irritaverunt", V. L. see Ainsworth.

Those who refuse to know the Father, let them experience the Judge.… And how? The answer follows: “Let them fall by their own devices.” … Excellently said, … for heretics change or alter their doctrine from day to day. In fact, if a theologian learned in the Scriptures contends with them, overwhelming them with proof from the sacred books, what do they do but straightway look around in search of a new doctrine? They do not seek knowledge for the sake of salvation but look around for new doctrine to vanquish the opponent.… Let them fall by their own countless contrivances, and let them have but one recourse, you, my God.… You are, O Lord, sweet by nature, but sinners and heretics change the sweetness of your nature into bitterness of their evil devices.

"Judge them, O God: let them fall from their own thoughts" [Psalm 5:10]. It is a prophecy, not a curse. For he does not wish that it should come to pass; but he perceives what will come to pass. For this happens to them, not because he appears to have wished for it, but because they are such as to deserve that it should happen. For so also what he says afterwards, "Let all that hope in You rejoice," he says by way of prophecy; since he perceives that they will rejoice. Likewise is it said prophetically, "Stir up Your strength, and come:" for he saw that He would come. Although the words, "Let them fall from their own thoughts," may be taken thus also, that it may rather be believed to be a wish for their good by the Psalmist, while they fall from their evil thoughts, that is, that they may no more think evil. But what follows, "drive them out," forbids this interpretation. For it can in no way be taken in a favourable sense, that one is driven out by God. Wherefore it is understood to be said prophetically, and not of ill will; when this is said, which must necessarily happen to such as chose to persevere in those sins, which have been mentioned. "Let them," therefore, "fall from their own thoughts," is, let them fall by their self-accusing thoughts, "their own conscience also bearing witness," as the Apostle says, "and their thoughts accusing or excusing, in the revelation of the just judgment of God." [Romans 2:15-16] "According to the multitude of their ungodlinesses drive them out:" [Psalm 5:10] that is, drive them out far away. For this is "according to the multitude of their ungodlinesses," that they should be driven out far away. The ungodly then are driven out from that inheritance, which is possessed by knowing and seeing God: as diseased eyes are driven out from the shining of the light, when what is gladness to others is pain to them. Therefore these shall not stand in the morning, and see. And that expression is as great a punishment, as that which is said, "But for me it is good to cleave to the Lord," is a great reward. To this punishment is opposed, "Enter into the joy of Your Lord;" [Matthew 25:21] for similar to this expulsion is, "Cast him into outer darkness." [Matthew 25:30] "Since they have embittered You, O Lord" [Psalm 5:10] "I am," says He, "the Bread which came down from heaven;" [John 6:51] again, "Labour for the meat which wasts not;" [John 6:27] again, "Taste and see that the Lord is sweet." But to sinners the bread of truth is bitter. Whence they hate the mouth of him that speaks the truth. These then have embittered God, who by sin have fallen into such a state of sickliness, that the food of truth, in which healthy souls delight, as if it were bitter as gall, they cannot bear.

Next, when he says "Judge," he prays for others. And first, against the wicked. Second, for the good, at "And let them rejoice." Concerning the first, he does three things. First, he asks for their judgment. Second, he determines the mode of judgment, at "Let them fall," etc. Third, he assigns the cause of judgment, at "For they have provoked." He says therefore, "Judge them," since they are wicked. But it should be noted that judgment is twofold: namely, of discernment, by which even the good are judged: Ps. 42: "Judge me, O God, and distinguish my cause," etc. Second, of condemnation: Jn. 3: "He who does not believe is already judged." Here he speaks of the judgment of condemnation, by which the wicked will be judged at the last judgment; hence Jerome has, "Condemn them, O God." But against this: Mt. 5: "Pray for those who persecute and slander you." I respond. It must be said that the prophets in their prophecy did not speak by their own will: 2 Pet. 1: "For prophecy was never brought forth by human will, but by the Holy Spirit," etc. And therefore what they uttered, they said according to their understanding of divine justice; and therefore these were predictions of future events rather than their prayers. Hence "judge" means "I know that you will judge." A twofold mode of justice is set forth. First, that they may fail in their purpose. Second, that they may be removed from their place. By the first, the evils they intend are prevented; and therefore he says, "Let them fall from their designs," that is, from their plans: Job 5: "Who catches the wise in their own craftiness," etc. Or "let them fall," that is, let them be punished on account of their thoughts: Rom. 2: "Of thoughts accusing," etc. But by the second, they are expelled from the company of the good; hence it follows: "According to the multitude," etc. This will be then when, as Mt. 25 says: "Depart, you cursed," etc. Job 18: "He will be driven from light into darkness," etc. And he says, "according to the multitude of their impieties," because the mode of condemnation will be according to them: Deut. 25: "According to the measure of the offense shall be the manner of the stripes." The cause is given: "For they have provoked," that is, they have provoked to wrath. This shows in God not anger, but the will to punish. Another reading has, "They have embittered you," who are sweet, by sinning against you obstinately. Sinners first sin, then they aggravate their sin by obstinacy, and then God does not spare but is provoked, that is, moved to vengeance: Rom. 2: "Do you not know that the kindness of God leads you to repentance? But according to your hardness": Deut. 32: "They have provoked me by that which is no god," etc.

Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people. (Psa 5:1-12) meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Rom 8:26-27.

Destroy--or, "condemn" them to destruction as guilty.

(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 of guilt (Lev 5:4.), and of expiation (Psa 34:22.); just as the verbal adj. אשׁם also signifies both liable to punishment and expiating, and the substantive אשׁם both the guilt to be expiated and the expiation. The Hiph. האשׁים signifies to cause any one to render the expiation due to his fault, to make him do penance. As an exception God is here, in the midst of the Jehovic Psalms, called אלהים, perhaps not altogether unintentionally as being God the Judge. The מן of ממּעצותיהם (with Gaja by the מן and a transition of the counter-tone Metheg into Galgal, as in Hos 11:6 into Meajla, vid., Psalter ii. 526) is certainly that of the cause in Hos 11:6, but here it is to be explained with Olsh. and Hitz. according to Sir. 14:2, Judith 11:6 (cf. Hos 10:6): may they fall from their own counsels, i.e., founder in the execution of them. Therefore מן in the sense of "down from, away," a sense which the parallel הדּיחמו thrust them away (cf. דּחוּ from דּחה Ps 36:13), presupposes. The ב of בּרב is to be understood according to Joh 8:21, Joh 8:24 "ye shall die ἐν ταῖς ἁμαρτίαις ὑμῶν." The multitude of their transgressions shall remain unforgiven and in this state God is to cast them into hades. The ground of this terrible prayer is set forth by כּי מרוּ בך. The tone of מרוּ, for a well-known reason (cf. e.g., Psa 37:40; 64:11; Psa 72:17) has retreated to the penult. מרה, root מר, prop. to be or hold one's self stiff towards any one, compare Arab. mârr, tmârr, to press and stiffen against one another in wrestling, Arab. mârâ, tmârâ, to struggle against anything, whether with outward or mental and moral opposition. Their obstinacy is not obstinacy against a man, but against God Himself; their sin is, therefore, Satanic and on that account unpardonable. All the prayers of this character are based upon the assumption expressed in Psa 7:13, that those against whom they are directed do not wish for mercy. Accordingly their removal is prayed for. Their removal will make the ecclesia pressa free and therefore joyous. From this point of view the prayer in Psa 5:12 is inspired by the prospect of the result of their removal. The futt. do not express a wish, but a consequence. The division of the verse is, however, incorrect. The rise of the first half of the verse closes with בך (the pausal form by Pazer), its fall is לעולם ירנּנוּ; then the rise begins anew in the second half, extending to בך which ought likewise to be pointed בך, and אהבי שׁמך is its fall. ותסך עלימו (from הסך Hiph. of סכך Psa 91:4) is awkward in this sequence of thoughts. Hupfeld and Hitzig render it: "they shall rejoice for ever whom Thou defendest;" but then it ought not only to be pointed ירנּנוּ, but the ו must also be removed, and yet there is nothing to characterise תסך עלימו as being virtually a subject. On the other hand it does not harmonise with the other consecutive futures. It must therefore, like יפּלוּ, be the optative: "And do Thou defend them, then shall those who love Thy name rejoice in Thee." And then upon this this joy of those who love the name of Jahve (i.e., God in His revelation of Himself in redemption) Ps 69:37; Psa 119:132, is based by כּי־אתּה from a fact of universal experience which is the sum of all His historical self-attestations. עלימו is used instead of עליהם as a graver form of expression, just like הדּיחמו for הדּיחם as an indignant one. The form ויעלצוּ (Ges. 63, 3) is chosen instead of the יעלצוּ found in Psa 25:2; Psa 68:4, in order to assist the rhythm. The futt. are continuative. תּעטרנּוּ, cinges eum, is not a contracted Hiph. according to Sa1 17:25, but Kal as in Sa1 23:26; here it is used like the Piel in Psa 8:6 with a double accusative. The צנּה (from צנן Arab. tsân, med. Waw, Aethiop. צון to hedge round, guard) is a shield of a largest dimensions; larger than מגן Kg1 10:16. (cf. Sa1 17:7, where Goliath has his צנּה borne by a shield-bearer). כּצּנּה "like a shield" is equivalent to: as with a shield (Ges. 118, 3, rem.). The name of God, יהוה, is correctly drawn to the second member of the verse by the accentuation, in order to balance it with the first; and for this reason the first clause does not begin with כי־אתה יהוה here as it does elsewhere (Ps 4:9; Psa 12:8). רצון delight, goodwill, is also a synonym for the divine blessing in Deu 33:23.