Psalm 5:11 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.

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. (w) "et operies super eos", Vatablus; "operies et proteges eos", Michaelis.

It is the goal of good people to receive the inheritance promised to them, to follow the Lord, to have him living within as a companion, in accordance with those things that were promised, saying, “I will live with them and walk among them, and I will be their God, and they will be my people.”

Other joys, at any rate, are no better than flowing steams, no sooner seen than gone by. The happiness that is from God, by contrast, remains steady and has firm roots, is both ample and lasting, interrupted by no unforeseen circumstance but rendered more elevated by the very obstacles themselves.

Someone who takes pride in the things of this life is no different from people enjoying themselves in dreams. What human thing is it, after all, tell me, of such a kind as to permit one to boast? Strength of body? But that is not an achievement of our willing, and hence is no grounds for boasting, especially since the body weakens and collapses in a flash, and the strong person suffers from the effects of not using it properly. This can also be said of the bloom of youth and a shapely figure, of riches, of power, of luxury, and of all the things of this life. To boast in God, on the contrary, and in love for him, is a greater honor than all others and a distinction outshining diadems beyond telling, even if the one boasting is in prison. This honor is not interrupted by disease, by old age, by the pressure of affairs, by variety of seasons, by death itself, at which times instead it shines more brightly.

Our beatitude is of the future, to which alone the promise refers. Let some rule with power; others possess wealth; still others receive honors and recognition. We, however, are miserable in this life in order to be happy in the next. Let us follow Christ our Lord. He who says he believes in Christ “ought himself also to walk, just as he walked.” Christ, the Son of God, “has not come to be served but to serve”;46 he did not come to command but to obey; he did not come to have his own feet washed but to wash the feet of his disciples; he did not come to strike others but to be struck; he did not give blows, but he received them; he did not crucify but was crucified; he did not destroy but himself suffered destruction; he was poor to make us rich; he was scourged for our sake, let us offer our cheek to the blows; let us lay bare our back to receive the stripes; let us imitate Christ. He who is struck with blows imitates Christ; he who strikes imitates the Antichrist.

"And let all rejoice that hope in You;" those of course to whose taste the Lord is sweet. "They will exult for evermore, and You will dwell in them" [Psalm 5:11]. This will be the exultation for evermore, when the just become the Temple of God, and He, their Indweller, will be their joy. "And all that love Your name shall glory in You:" as when what they love is present for them to enjoy. And well is it said, "in You," as if in possession of the inheritance, of which the title of the Psalm speaks: when they too are His inheritance, which is intimated by, "You will dwell in them." From which good they are kept back, whom God, according to the multitude of their ungodlinesses, drives out.

Next, when he says "And let them rejoice," he sets forth the petition. And first he states it. Second, he adds the exposition, "Forever." Concerning the first, he does two things. First, he states what he asks for, namely joy; hence he says, "Let them rejoice," for this is the end of all good things. Ps. 67: "Let the just feast and exult before God, and let them delight in gladness." Second, for whom he asks, namely for those who hope; hence, "Who hope in you." Next, when he says "Forever they shall exult," he explains. First, he says "Let them rejoice." Second, when he says "Let them hope," at "For you have blessed the just." For the joy of the saints in the homeland is everlasting; and therefore he says "forever"; and secure, hence he adds, "And you will dwell in them"; full, for which reason he adds, "And they shall glory," etc. It is indeed everlasting, not temporal: Is. 51: "Everlasting joy shall be upon their heads," etc. Secure, without disturbance: Is. 32: "My people shall sit in the beauty of peace and in tents of confidence." And therefore he says, "And you will dwell in them," as a protector; hence Jerome has, "And you will protect them": Rev. 21: "Behold, the tabernacle of God with men, and he will dwell with them." It is also full; and this is evident from four things. First, from the glory conceived thereby; hence "they shall glory," because no one glories in a thing unless he possesses it excellently. But the saints possess God most excellently; therefore he says, "They shall glory." Second, from the matter, because they glory in the fullest thing, and in every good: Jn. 16: "Until now you have asked nothing in my name; ask and you shall receive, that your joy may be full": Jn. 15: "That my joy may be in you," etc. And therefore he says, "In you." Third, from the companionship, because a person alone cannot rejoice well in something, but only when he has friends with him sharing in that good; and therefore he says, "All." Ps. 86: "The dwelling of all who rejoice is in you." Fourth, from the perfection, "who love"; for it is proper to friends to rejoice in the good of a friend, nor does a person easily let go of what he loves.

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.

defendest--(compare Margin). love thy name--Thy manifested perfections (Psa 9:10).