Thou hatest all the workers of iniquity: Thou wilt destroy all that speak a lie. The bloody and the deceitful man the Lord will abhor.

“Since, you see, the church has been gathered together out of such people—pagans, soothsayers, murderers, sorcerers, liars, cheats—it said, "you hate and abhor," indicating that it was not due to its righteousness and good deeds but to God's lovingkindness that it had been rescued from them and led into the precincts. So [the church] added, "I, on the contrary, in the abundance of your mercy, shall enter your house." I mean, in case someone should say, "So how is it that you, who are guilty of this and that, are saved?" it mentioned the manner of salvation: it was due to God's wonderful lovingkindness, to his ineffable goodness.”

“"The man of blood, and the crafty man, the Lord will abominate." What he said above, "Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie," may well seem to be repeated here: so that one may refer "the man of blood" to "the worker of iniquity," and "the crafty man" to the "lie." For it is craft, when one thing is done, another pretended. He used an apt word too, when he said, "will abominate." For the disinherited are usually called abominated. Now this Psalm is, "for her who receiveth the inheritance." "Thou wilt destroy all that speak a lie." For this is the opposite to truth. But lest any one should suppose that any substance or nature is opposite to truth, let him understand that "a lie" has relation to that which is not, not to that which is. For if that which is be spoken, truth is spoken: but if that which is not be spoken, it is a lie. Therefore saith he, "Thou wilt destroy all that speak a lie;" because drawing back from that which is, they turn aside to that which is not. Many lies indeed seem to be for some one's safety or advantage, spoken not in malice, but in kindness: such was that of those midwives in Exodus, who gave a false report to Pharaoh, to the end that the infants of the children of Israel might not be slain. But even these are praised not for the fact, but for the disposition shown; since those who only lie in this way, will attain in time to a freedom from all lying. For in those that are perfect, not even these lies are found. For to these it is said, "Let there be in your mouth, yea, yea; nay, nay; whatsoever is more, is of evil." Nor is it without reason written in another place, "The mouth that lieth slayeth the soul:" lest any should imagine that the perfect and spiritual man ought to lie for this temporal life, in the death of which no soul is slain, neither his own, nor another's. But since it is one thing to lie, another to conceal the truth (if indeed it be one thing to say what is false, another not to say what is true), if haply one does not wish to give a man up even to this visible death, he should be prepared to conceal what is true, not to say what is false; so that he may neither give him up, nor yet lie, lest he slay his own soul for another's body. But if he cannot yet do this, let him at all events admit only lies of such necessity, that he may attain to be freed even from these, if they alone remain, and receive the strength of the Holy Ghost, whereby he may despise all that must be suffered for the truth's sake. In fine, there are two kinds of lies, in which there is no great fault, and yet they are not without fault, either when we are in jest, or when we lie that we may do good. That first kind, in jest, is for this reason not very hurtful, because there is no deception. For he to whom it is said knows that it is said for the sake of the jest. But the second kind is for this reason the more inoffensive, because it carries with it some kindly intention. And to say truth, that which has no duplicity, cannot even be called a lie. As if, for example, a sword be intrusted to any one, and he promises to return it, when he who intrusted it to him shall demand it: if he chance to require his sword when in a fit of madness, it is clear it must not be returned then, lest he kill either himself or others, until soundness of mind be restored to him. Here then is no duplicity, because he, to whom the sword was intrusted, when he promised that he would return it at the other's demand, did not imagine that he could require it when in a fit of madness. But even the Lord concealed the truth, when He said to the disciples, not yet strong enough, "I have many things to say unto you, but ye cannot bear them now:" and the Apostle Paul when he said, "I could not speak unto you as unto spiritual, but as unto carnal." Whence it is clear that it is not blamable, sometimes not to speak what is true. But to say what is false is not found to have been allowed to the perfect.”

“You destroy... the man of blood and deceit (אִישׁ־דָּמִים וּמִרְמָה - ish damim u-mirmah): This is the slanderer/talebearer (ha-rakhil). Similar to (Jeremiah 9:7): "Their tongue is a sharpened arrow; it speaks deceit (mirmah)." Ad-nai abhors ('יְתָעֵב ה - yeta'ev Ad-nai): Ad-nai is the subject/agent (HaShem hu ha-po'el - the one performing the action). And the meaning is that he [the man of blood and deceit] is abhorred (nit'av) in His eyes and despised (nim'as).”

“Above, the Psalmist set forth a prayer against those who persecute him openly; here he prays against the deceitful, lest he be deceived. And concerning this he does two things. First he sets down a petition against the deceitful, lest he be deceived. Second, that his fall may be repaired, where he says, "O Lord, rebuke me not in thy indignation," etc. This Psalm has in its title something new, which is this: "Unto the end, for her that obtaineth the inheritance." Here a figure and a mystery are touched upon. The figure indeed can be understood in two ways. First, as the Gloss expounds it, and as is found in the history of Genesis 21, that Sara, seeing Ismael playing with Isaac her son, was troubled, and said to Abraham: "Cast out this bondwoman and her son: for the son of the bondwoman shall not be heir with my son Isaac." Sara understood that playing to be a persecution against Isaac; but Abraham took it hard, what Sara had said about his son Ismael; but God said to him: "Let it not seem grievous to thee for the boy, and for thy bondwoman: in all that Sara hath said to thee, hearken to her voice: for in Isaac shall thy seed be called," etc.: as if to say: Isaac shall be thy heir, not Ismael. Whence below, in Genesis 25, it is said: "Abraham gave all his possessions to Isaac; and to the children of the concubines he gave gifts," etc. This Psalm, then, can be referred to this: that the people of the Jews, according to the figure, obtained the promised inheritance of Abraham, whose head was David, and king. But according to the mystery, the Christian people obtained it: Galatians 4: "Now we, brethren, as Isaac was, are the children of promise." Therefore this Psalm tends unto the end, that is, unto Christ, whom it praises for her, namely for the Church, which obtains the inheritance, the synagogue being reproved. In another way, according to the letter of Jerome, the title is: "To the victor, a song of David for the heirs": and thus it can be understood that this Psalm was made for a victory which David had, according to the letter. And it must be known that David, fleeing, lost his inheritance through Absalom, as is found in 2 Kings 16. Whence, just as the preceding Psalm was for deliverance and victory against Absalom, so he made this one for the recovery of his inheritance: because when David had returned to Jerusalem, still certain others rose up wickedly against him. Whence in 2 Kings 20, David commanded Amasa that within three days he should assemble all the men of Judah, that he might pursue Seba the son of Bochri: "for he is likely to do us more harm than did Absalom." For Seba had passed through all the tribes of Israel as far as Abela, and all the chosen men had gathered to him: when he was beheaded, David reigned over all Israel. In this Psalm, then, according to the letter, three things are considered. First he asks to be heard. Second he shows his confidence of being heard, where he says, "in the morning thou shalt hear." Third he sets forth his petition, where he says, "O Lord, lead me." Concerning the first he does two things. First he asks to be heard. Second he signifies the reason for being heard, where he says, "my king." It must be noted that whoever wishes to ask something of someone proceeds thus. First he desires what he wishes to ask. Second he meditates the words to be proposed. Third he proposes them to the one who is to hear. And conversely for the hearer. First he perceives the words by hearing. Second by understanding he grasps the sense of the words. Third he is inclined to fulfill the desire of the petitioner. David, then, speaks to God according to this likeness. And first he asks the first thing, namely that He hear his words with exterior hearing, when he says, "Give ear, O Lord, to my words." Second he asks for the sense, namely the understanding of the words, when he says, "understand my cry," not the exterior but the interior affection: Psalm 17: my cry in his sight; Jerome: "understand my murmuring," which I have thought to propose: and this agrees with that translation which says "my meditation." Third he asks for the third thing, namely to be heard: "attend to the voice of my prayer," that is, may you be willing to hear my prayer: Psalm 69: "O God, attend unto my help." But does God do these things separately — hear, attend, hearken? It must be said that he speaks metaphorically: namely that He may approve all these things, the exterior words, the interior meditation, and what is proposed. Second he sets down the reason for being heard, when he says, "my king." And this is the beginning of the verse according to the Greek. A threefold reason for being heard is set down, namely on the part of God. Of these one is "my king." For it belongs to a king to govern. Since, then, this pertains to God, it pertains to Him to provide for necessities: Jeremiah 10: "who shall not fear thee, O king of nations?" Another reason is that He is "God": for God is the end of our wills and their preserver: Psalm 27: "in God my heart hath confided, and I have been helped," etc. And therefore he says "my God": Isaiah 8: "should not the people seek a vision of their God, for the living and for the dead," etc. The third reason is taken on the part of him who prays, when he says: "for I will pray to thee, O Lord"; as if to say: it is fitting, because thou hast promised to hear those who pray. Matthew 7: "every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh it shall be opened." Nor is it a contradiction that Jerome says "I entreat," while here it says "I will pray": because this designates the continuation of prayer without ceasing: as if to say: thus will I pray, yet I always entreat: Luke 18: "we ought always to pray, and not to faint." This is the second part of the Psalm. Here he first shows that he has confidence of being heard. Second, the reason for that confidence, where he says "in the morning I will stand before thee," etc. He says, then: "in the morning thou shalt hear my voice": according to the letter, that is, quickly, as if to say seasonably. For this we ought to hope of God, that He will hear quickly: Isaiah 30: "at the voice of thy cry, as soon as he shall hear, he will answer thee." The same, near the end: "while they are yet speaking, I will hear." The reason for his confidence is set down when he says, "in the morning I will stand before thee," etc. Note that "morning" is spoken of in four ways: namely of the natural day: Genesis 1: "the evening and morning were one day." Likewise of human life; and thus youth is called morning: Psalm 89: "in the morning may it flourish and pass away." Likewise of the day of grace, in the first conversion of man to God, because then he begins to have the light of grace: Psalm 89: "we are filled in the morning with thy mercy." Likewise of eternity: Psalm 29: "in the evening," namely in the present life, "weeping shall have place, and in the morning," namely of eternity, "joy." A twofold reason, then, is assigned for this confidence. First, because "in the morning" he stands, that is, he adheres to God, and prepares himself for God; whence Jerome has "I will prepare myself": Ecclesiasticus 18: "before prayer prepare thy soul, and be not as a man that tempteth God." "In the morning," then, of the day, that is, in the mornings, "I will stand before thee," that is, I will attend to thee. And this, because then a man is free from cares, and has a heart more free to think of God: Psalm 62: "in the mornings, O Lord, I will meditate on thee": Isaiah 26: "yea, with my spirit within me in the morning early will I watch to thee, and thou shalt hear my voice," etc. Because He hears the devout. "In the morning," namely of grace, the darkness of guilt being driven away, "I will stand before thee, and will contemplate," as the letter of Jerome has it. 2 Kings 23: "as the light of the morning, when the sun riseth, shineth in the east without clouds," etc. "Thou shalt hear my voice," namely by freeing from guilt and punishment. Or "in the morning," namely on the day of eternity: Job 38: "where wast thou when the morning stars praised me together," etc. And then man is heard totally. Or "in the morning," that is, from youth: "I will stand before thee": Lamentations 3: "it is good for a man, when he hath borne the yoke of the Lord from his youth." Ecclesiastes, at the end: "remember thy Creator in the days of thy youth," etc. "Thou shalt hear my voice," because Proverbs 8: "I love them that love me: and they that in the morning early watch for me, shall find me." The second reason for his confidence is that he sees; whence he says, "and I will see": and he expounds this, first how he stands, when he says: "but I, in the multitude." First he says what he sees: namely who are those who are hindered from being heard, and what sort of hindrances these are: and these are the wicked; whence he says "I will see," namely because God, etc. Here two things must be noted. First, that the wicked are excluded from these things. Second, that they are led into the evils of punishment, where he says, "thou hast hated all," etc. Concerning the first he speaks of God as of some man who loves some and hates others. Here a threefold degree can be found: because to one, the sin of the sinner is pleasing; to another, the person of the sinner is pleasing; to another, neither, yet nonetheless he willingly and without indignation looks upon him. But this is not the case in God: because sin is not pleasing to God, nor does He regard familiarity with the sinner. Likewise He disdains to look upon him: and therefore, as to the first, he says, "I will see, for thou art not a God that willest iniquity," that is, sin is not pleasing to thee. As to the second he says: "neither shall the wicked dwell near thee," that is, thou dost not hold him in thy familiarity: Psalm 100: "shall not dwell in the midst of my house," etc. Likewise in the same, 25 (5): "I have hated the assembly of the malignant." As to the third he says, "nor shall the unjust," that is, sinners, "abide before thy eyes," namely of approval: Habakkuk 1: "thy eyes are clean, and thou canst not look on iniquity." Here he shows how they are brought to punishment: and he sets down a threefold order. For there is a threefold degree in the manner in which one hates another. First, one holds him in hatred, willing him evil in one's heart. Second, one carries this out by inflicting punishment. Third, if one has punished, one nonetheless reconciles him to oneself afterward. But God first hates; whence he says, "thou hast hated all," etc. Wisdom 14: "for God hateth alike the ungodly and his ungodliness." But on the contrary, Wisdom 11 (26): "thou lovest all things that are," etc. I answer that God does not hate what He has made, but what He has not made, namely sin. But if we persist obstinately, He hates the sinner insofar as He does not recall him, and orders him through punishments. Second, He inflicts punishment; and therefore he says: "thou wilt destroy all that speak a lie": Wisdom 1: "the mouth that belieth killeth the soul." Note that lying is threefold: namely pernicious, which is done to the harm of another, whether in a spiritual or a temporal matter, as in doctrine; and this is most grave. Jesting, which is spoken for delight. Officious, by which one speaks in order to be of profit, whether temporally or spiritually. And according to Augustine, "no officious lie is without sin": because if you lie in order to free someone, this is not good: for the Apostle says, Romans 3: "evil is not to be done that good may come of it." Moreover, any evil could be done for the sake of some good; nonetheless an officious lie can sometimes be venial. But a jesting lie is always venial. A pernicious lie, however, is always mortal: and it is this that is understood here. Third, God hates in the sense of one inflicting punishments who is not reconciled; whence he adds: "the Lord will abhor the bloody and deceitful man." We abhor those things which we cannot bear even to know of. Men of blood are called those whose disposition is toward the shedding of blood: Proverbs 1: "their feet run to evil, and they make haste to shed blood": 2 Kings 16: "come out, thou man of blood." The deceitful man is one who speaks in guile. But it must be noted that the Psalmist proceeds in an orderly manner: because first a man simply works evil by thinking it; and these God hates. But when they add malice by carrying it out, they provoke God to punish. But when they persist, then God abhors them: Proverbs 17 (16:5): "the life of the wicked is an abomination to God," etc. Consequently, when he says, "but I," he shows how he stands before the Lord: and concerning this he does two things. First he shows how he approaches God. Second, what prayer he offers, where he says, "I will worship." Someone might say to him: you say that "the wicked shall not dwell near thee." But art thou not thyself a sinner? How then wilt thou stand? And therefore he says, "not according to my merits, but in the multitude of thy mercy will I come into thy house," that is, I will draw near to thee, "into thy house." Or, according to the letter, this is called the temple, or the congregation of the faithful: 1 Timothy 3: "how thou oughtest to behave thyself in the house of God, which is the church of God." Daniel 9: "for it is not for our justifications that we present our prayers before thy face," etc. But thou, being a sinner, that is, a man of blood, how dost thou draw near or worship? Certainly, "in thy fear": Ecclesiasticus 1: "he that is without fear cannot be justified"; therefore he says, "in thy fear," namely with reverence. Above he asked that his prayer be heard; here he sets it forth. And first he prays for himself. Second, for others. Concerning the first he does two things. First he sets forth the prayer. Second he sets down the reason for it, where he says, "because there is no." Concerning the first he asks two things; namely to be led and to be directed; and this because man in the world is as on a road: Isaiah 30: "this is the way, walk ye in it." Now those who go along a road need two things: because if the road is not safe, they need a guide; or one to direct them, if it is doubtful. In the world there are enemies on every side: Psalm 141: "in this way wherein I walked, they have hidden a snare for me." Likewise the way is unknown: Job 3: "to a man whose way is hidden," etc. And therefore he first asks, "O Lord, lead me in thy justice," according to thy justice, or that I may walk in thy justice: and this, "because of my enemies": Psalm 142: "thy good spirit shall lead me into the right land: for thy name's sake, O Lord, thou wilt quicken me in thy equity." "Make my way straight in thy sight." Another translation has, "make thy way straight in my sight": the first agrees with Jerome, the second with the Greek; but nonetheless the sense is the same: as if to say: Lord, I am on a hidden way: Proverbs 14: "there is a way which seemeth to a man right: but the ends thereof lead to death"; and therefore, "direct me in thy sight," that is, according to thy providence, because nothing is hidden from thee. Or "in thy sight," that I may always please thee. Or "thy way in my sight," namely that it may always be in my heart, that I may always be able to follow thee. Then, when he adds, "for," he assigns the reason for his petition, and describes his enemies, and the danger that threatens. First from a lack of good. Second from an abundance of evil, where he says, "for their heart," etc. There is indeed a lack, because if they kept peace, I could be at peace with them and go about securely. But "there is no truth in their mouth"; because they have one thing in their mouth and another in their heart: Hosea 4: "there is no truth"; and therefore I cannot go about securely. Likewise there is an abundance of evil. And first as to their scheming, when he says: "their heart is vain," that is, they meditate vain things, things which they cannot attain, namely to deceive the poor who are guarded by thee: Ecclesiasticus 2 (10): "many are the snares of the deceitful." Second, from their greed: because, "their throat is an open sepulchre." The throat serves for taste and for speech. It can be read in one way, so that it is expounded according as it is ordered to speech; as if to say: their throat is an open sepulchre: for as a sepulchre is a place of the dead, and a stench issues from it, so their speeches put others to death, whether spiritually or bodily: 1 Corinthians 15: "evil communications corrupt good manners." Likewise the utterances of such men are foul, because they speak vile things: Ecclesiasticus 2 (13:26): "the bowels of fools belch forth foulness." In another way it may be expounded as to eating and greed: and this we can take either according to the letter; and thus they are an open sepulchre, because they are voracious. And for this reason, that they may fill their voracity, they flatter, and act unjustly. Or figuratively: and just as a sepulchre, of itself, is prepared to receive the dead, so these men are always prepared to deceive: Jeremiah 5: "their quiver is as an open sepulchre." Third, as to their oppression of others, "with their tongues," etc.: as if to say: by smooth words they lead to death: Romans 16: "by sweet speeches and flatteringly seduce the hearts of the innocent": Jeremiah 9: "their tongue is a piercing arrow," etc. This can be the prayer of the just man and of the Church. Consequently, when he says, "judge," he prays for others. And first against the wicked. Second for the good, where he says, "and let... rejoice." Concerning the first he does three things. First he asks for their judgment. Second he determines the manner of the judgment, where he says, "let them fall," etc. Third he assigns the cause of the judgment, where he says, "because they have provoked thee." He says, then, "judge them," since they are evil. But it must be noted that judgment is twofold: namely of discernment, by which even the good are judged: Psalm 42: "judge me, O God, and distinguish my cause," etc. Second, of condemnation: John 3: "he that believeth not is already judged." Here he speaks of the judgment of condemnation, by which the wicked will be judged at the last judgment: whence Jerome has, "condemn them, O God." But on the contrary: Matthew 5: "pray for them that persecute and calumniate you." I answer. It must be said that the prophets, in their prophecy, did not speak by their own will: 2 Peter 1: "for prophecy came not at any time by the will of man, but by the Holy Spirit, etc.." And therefore what they uttered, they said according to the understanding of divine justice: and therefore these were rather predictions of future things than prayers of their own: whence "judge," that is, I know that thou wilt judge. The manner of justice is set down as twofold. First, that they may fail of their intent. Second, that they may be removed from their place. By the first, the evils which they intend are impeded: and therefore he says, "let them fall by their own counsels," that is, their plans: Job 5: "who catcheth the wise in their craftiness," etc. Or "let them fall," that is, let them be punished for their own thoughts: Romans 2: "of their thoughts accusing," etc. But by the second they are expelled from the company of the good; whence it follows: "according to the multitude of," etc. This will be then, when, Matthew 25, it will be said: "depart, ye cursed," etc. Job 18: "he shall drive him out of light into darkness," etc. And he says, "according to the multitude of their wickednesses," because according to these will be the manner of condemnation: Deuteronomy 25: "according to the measure of the sin shall be also the measure of the stripes." The cause is set down: "because they have provoked thee," that is, have provoked thee to anger. This shows in God not anger, but the will to punish. Another letter has, "have embittered thee," who art sweet, by sinning obstinately against thee. Sinners first sin, afterward they aggravate their sin by obstinacy, and then God does not spare, but is provoked, that is, is moved to vengeance: Romans 2: "knowest thou not that the benignity of God leadeth thee to penance? But according to thy hardness..." Deuteronomy 32: "they have provoked me with that which was no god," etc. Consequently, when he says, "and let... rejoice," he sets down his petition. And first he sets it down. Second he adds an exposition, "for ever." Concerning the first he does two things. For first he sets down what he asks, namely joy; whence he says "let them rejoice": for this is the end of all goods. Psalm 67: "let the just feast, and rejoice before God: and be delighted with gladness." Second, for whom he asks it, namely for those who hope; whence, "all they that hope in thee." Consequently, when he says, "they shall rejoice for ever," he first expounds, and says, "let them rejoice." Second, when he says, "they shall hope," where it says, "for thou hast blessed the just." For the joy of the saints in their homeland is everlasting: and therefore he says, "for ever"; and secure; whence he adds, "and thou shalt dwell in them"; full, on account of which he adds, "and they shall glory," etc. It is indeed everlasting, not temporal: Isaiah 51: "everlasting joy shall be upon their heads," etc. Secure, without disturbance: Isaiah 32: "my people shall sit in the beauty of peace, and in the tabernacles of confidence"; and therefore he says, "and thou shalt dwell in them," as a protector: whence Jerome has, "and thou shalt protect them": Apocalypse 21: "behold the tabernacle of God with men, and he will dwell with them." It is also full: and this is clear from four things. First from the glory thence conceived; whence, "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 a thing most full, and in every good: John 16: "hitherto you have not asked any thing in my name: ask, and you shall receive; that your joy may be full": John 15: "that my joy may be in you," etc. And therefore he says, "in thee." Third from companionship: because a man alone cannot well rejoice in something, but rather when he has friends who share with him in that good: and therefore he says, "all." Psalm 86: "as it were of all rejoicing, is thy dwelling in thee." Fourth from perfection, "who love thee": for this is proper to friends, to rejoice in the good of a friend, nor does a man easily let go of what he loves. Consequently, when he says, "for," he shows why they hope. Because first, on account of the gift of grace. Second, from the mercy of predestination, etc. From the gift of grace indeed; whence he says, "for thou hast blessed the just," namely by giving him special grace: Ephesians 1: "who hath blessed us with all spiritual blessing in heavenly places." And the mercy of predestination: Ephesians 1: "we are predestinated according to the purpose of his will, who worketh all things in all": and this is what he says, "with the shield of thy good will," namely with the eternal will of his mercy, which from eternity has disposed to save: Ephesians 1: "he chose us before the foundation of the world, that we should be holy and unspotted." And when he says "as with a shield," he intimates that the very will of God is good, like a shield against all evils: 2 Kings 23 (22:3): "the Lord is my shield and my strength," etc. Or this is here as a shield protecting, but in our homeland as a shield crowning. For it was the ancient custom of the Romans to use round shields, and in these they had their hope of victory; and when they triumphed, they used that same shield as a crown. And hence the saints are painted with a round shield upon the head: because, having obtained the triumph over their enemies, they bear a round shield after the manner of the Romans upon the head in place of a crown. He says, then: "with the shield of thy good will thou hast crowned us"; as if to say: in place of the shield of our crowning we have thy good will, which here defends us, and there crowns us. On Psalm 6...”

“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. He gives an account of himself and prays for himself, Psa 5:7, Psa 5:8. 1. He is stedfastly resolved to keep closely to God and to his worship. Sinners go away from God, and so make themselves odious to his holiness and obnoxious to his justice: "But, as for me, that shall not keep me from thee." God's holiness and justice are so far from being a terror to the upright in heart, to drive them from God, that they are rather by them invited to cleave to him. David resolves, (1.) To worship God, to pay his homage to him, and give unto God the glory due unto his name. (2.) To worship him publicly: "I will come into thy house, the courts of thy house, to worship there with other faithful worshippers." David was much in secret worship, prayed often alone (Psa 5:2, Psa 5:3), and yet was very constant and devout in his attendance on the sanctuary. The duties of the closet are designed to prepare us for, not to excuse us from, public ordinances. (3.) To worship him reverently and with a due sense of the infinite distance there is between God and man: "In thy fear will I worship, with a holy awe of God upon my spirit," Heb 12:28. God is greatly to be feared by all his worshippers. (4.) To take his encouragement, in worship, from God himself only. [1.] From his infinite mercy. It is in the multitude of God's mercy (the inexhaustible treasures of mercy that are in God and the innumerable proofs and instances of it which we receive from him) that David confides, and not in any merit or righteousness of his own, in his approaches to God. The mercy of God should ever be both the foundation of our hopes and the fountain of our joy in every thing wherein we have to do with him. [2.] From the instituted medium of worship, which was then the temple, here called the temple of his holiness, as a type of Christ, the great and only Mediator, who sanctifies the service as the temple sanctified the gold, and to whom we must have an eye in all our devotions as the worshippers then had to the temple. 2. He earnestly prays that God, by his grace, would guide and preserve him always in the way of his duty (Psa 5:8): Lead me in thy righteousness, because of my enemies - Heb. "Because of those who observe me, who watch for my halting and seek occasion against me." See here, (1.) The good use which David made of the malice of his enemies against him. The more curious they were in spying faults in him, that they might have whereof to accuse him, the more cautious he was to avoid sin and all appearances of it, and the more solicitous to be always found in the good way of God and duty. Thus, by wisdom and grace, good may come out of evil. (2.) The right course which David took for the baffling of those who sought occasion against him. He committed himself to a divine guidance, begged of God both by his providence and by his grace to direct him in the right way, and keep him from turning aside out of it, at any time, in any instance whatsoever, that the most critical and captious of his enemies, like Daniel's, might find no occasion against him. The way of our duty is here called God's way, and his righteousness, because he prescribes to us by his just and holy laws, which if we sincerely set before us as our rule, we may in faith beg of God to direct us in all particular cases. How this prayer of David's was answered to him see Sa1 18:14, Sa1 18:15. II. He gives an account of his enemies, and prays against them, Psa 5:9, Psa 5:10. 1. If his account of them is true, as no doubt it is, they have a very bad character; and, if they had not been bad men indeed, they could not have been enemies to a man after God's own heart. He had spoken (Psa 5:6) of God's hating the bloody and deceitful man. "Now, Lord," says he, "that is the character of my enemies: they are deceitful; there is no trusting them, for there is no faithfulness in their mouth." They thought it was no sin to tell a deliberate lie if it might but blemish David, and render him odious. "Lord, lead me," says he (Psa 5:8), "for such as these are the men I have to do with, against whose slanders innocency itself is no security. Do they speak fair? Do they talk of peace and friendship? They flatter with their tongues; it is designed to cover their malice, and to gain their point the more securely. Whatever they pretend of religion or friendship, two sacred things, they are true to neither: Their inward part is wickedness itself; it is very wickedness. They are likewise bloody; for their throat is an open sepulchre, cruel as the grave, gaping to devour and to swallow up, insatiable as the grave, which never says, It is enough," Pro 30:15, Pro 30:16. This is quoted (Rom 3:13) to show the general corruption of mankind; for they are all naturally prone to malice, Tit 3:3. The grave is opened for them all, and yet they are as open graves to one another. 2. If his prayer against them is heard, as no doubt it is, they are in a bad condition. As men are, and do, so they must expect to fare. He prays to God to destroy them (according to what he had said Psa 5:6, "Thou shalt destroy men of this character," so let them fall; and sinners would soon throw themselves into ruin if they were let alone), to cast them out of his protection and favour, out of the heritage of the Lord, out of the land of the living; and woe to those whom God casts out. "They have by their sins deserved destruction; there is enough to justify God in their utter rejection: Cast them out in the multitude of their transgressions, by which they have filled up the measure of their iniquity and have become ripe for ruin." Persecuting God's servants fills the measure as soon as any thing, Th1 2:15, Th1 2:16. Nay, they may be easily made to fall by their own counsels; that which they do to secure themselves, and do mischief to others, by the over-ruling providence of God may be made a means of their destruction, Psa 7:15; Psa 9:15. He pleads, "They have rebelled against thee. Had they been only my enemies, I could safely have forgiven them; but they are rebels against God, his crown and dignity; they oppose his government, and will not repent, to give him glory, and therefore I plainly foresee their ruin." His prayer for their destruction comes not from a spirit of revenge, but from a spirit of prophecy, by which he foretold that all who rebel against God will certainly be destroyed by their own counsels. If it is a righteous thing with God to recompense tribulation to those that trouble his people, as we are told it is (Th2 1:6), we pray that it may be done whenever we pray, Father, thy will be done. III. He gives an account of the people of God, and prays for them, concluding with an assurance of their bliss, which he doubted not of his own interest in. Observe, 1. The description he gives of God's people. They are the righteous (Psa 5:12); for they put their trust in God, are well assured of his power and all-sufficiency, venture their all upon his promise, and are confident of his protection in the way of their duty; and they love his name, are well pleased with all that by which God has made himself known, and take delight in their acquaintance with him. This is true and pure religion, to live a life of complacency in God and dependence on him. 2. His prayer for them: "Let them rejoice; let them have cause to rejoice and hearts to rejoice; fill them with joy, with great joy and unspeakable; let them shout for joy, with constant joy and perpetual; let them ever shout for joy, with holy joy, and that which terminates in God; let them be joyful in thee, in thy favour, in thy salvation, not in any creature. Let them rejoice because thou defendest them, coverest them, or overshadowest them, dwellest among them." Perhaps here is an allusion to the pillar of cloud and fire, which was to Israel a visible token of God's special presence with them and the special protection they were under. Let us learn of David to pray, not for ourselves only, but for others, for all good people, for all that trust in God and love his name, though not in every thing of our mind nor in our interest. Let all that are entitled to God's promises have a share in our prayers; grace be with all that love Christ in sincerity. This is to concur with God. 3. His comfort concerning them, Psa 5:12. He takes them into his prayers because they are God's peculiar people; therefore he doubts not but his prayers shall be heard, and they shall always rejoice; for, (1.) They are happy in the assurance of God's blessing: "Thou, Lord, wilt bless the righteous, wilt command a blessing upon them. Thou hast in thy word pronounced them blessed, and therefore wilt make them truly so. Those whom thou blessest are blessed indeed." (2.) "They are safe under the protection of thy favour; with that thou wilt crown him" (so some read it); "it is his honour, will be to him a diadem of beauty, and make him truly great: with that thou wilt compass him, wilt surround him, on every side, as with a shield." A shield, in war, guards only one side, but the favour of God is to the saints a defence on every side; like the hedge about Job, round about, so that, while they keep themselves under the divine protection, they are entirely safe and ought to be entirely satisfied. In singing these verses, and praying them over, we must by faith put ourselves under God's guidance and care, and then please ourselves with his mercy and grace and with the prospect of God's triumphs at last over all his enemies and his people's triumphs in him and in his salvation.”

“But as for me, I will come into thy house,.... The tabernacle of Moses, sometimes called the house of God, Ch1 9:23; for as yet the temple was not built. Here David had been used to go in times past; and though he was now in a kind of exile from it, he was confident he should again enter into and determined so to do whenever he had an opportunity, and that in the following manner: in the multitude of thy mercy; grace or goodness. God is rich in mercy, abundant in goodness and truth; there is a multitude of mercy, love, and grace in his heart, and which is stored up in his covenant, and displayed in his Son, and in the provision of him as a Saviour of lost sinners; abundant mercy is shown in regeneration, in adoption, and in the forgiveness of sins, and in every spiritual blessing, and in the gift of eternal life. And now, not relying on his own merits, strength, and righteousness, or leaning to his own understanding, but trusting in the mercy, grace, and goodness of God in Christ, and in hope of finding more grace and mercy to help in time of need; with thankfulness for what he had received, he determines, by divine leave and assistance, to enter, into the house of the Lord: and whatever other persons did, whom he had before described, it was his resolution to serve the Lord, under a sense of his mercy and goodness to him; which laid him under an obligation so to do, and is the true principle from which all service should proceed; and in thy fear will I worship toward thy holy temple; either heaven, the habitation of God's holiness, towards which, and to God there, the psalmist would lift up his eyes, his hands, and heart; or the tabernacle, at the door of which the worship of God was performed, the sacrifices were brought, and God met his people; and therefore he says he would worship towards the temple or tabernacle, Lev 1:3. And it may be that David has reference to the Messiah, the medium of divine worship; whose human nature was typified by the tabernacle and temple, in which the fulness of the Godhead dwells: the psalmist therefore purposes to worship God in Christ, and to perform all acts of worship, as prayer, praise, hearing the word, offering sacrifice, &c. in the name and faith of Christ; looking towards him for the presentation of his services by him, and for the acceptance of them with God through him: and this he desired to do in the "fear" of God; not with a slavish fear, but with reverence and godly fear; with a fear influenced by the multitude of God's mercy, grace, and goodness, in art humble modest manner, not trusting to, or depending upon, any service done by him.”

“(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 greatness and fulness of divine favour (Psa 116:14) he has access (εἴσοδον, for בּוא means, according to its root, "to enter") to the sanctuary, and he will accordingly repair thither to-day. It is the tabernacle on Zion in which was the ark of the covenant that is meant here. That daily liturgical service was celebrated there must be assumed, since the ark of the covenant is the sign and pledge of Jahve's presence; and it is, moreover, attested by Ch1 16:37. It is also to be supposed that sacrifice was offered daily before the tabernacle. For it is not to be inferred from Ch1 16:39. that sacrifice was only offered regularly on the Bama (high place) in Gibeon before the Mosaic tabernacle. (Note: Thus, in particular, Sthelin, Zur Kritik der Psalmen in the Deutsch. Morgenl. Zeitschr. vi. (1852) S. 108 and Zur Einleitung in die Psalmen. An academical programme, 1859. 4to.) It is true sacrifice was offered in Gibeon, where the old tabernacle and the old altars (or at least the altar of burnt-offering) were, and also that after the removal of the ark to Zion both David (Ch1 21:29.) and Solomon (Kg1 3:4; Ch2 1:2-6) worshipped and sacrificed in Gibeon. But it is self-evident sacrifices might have been offered where the ark was, and that even with greater right than in Gibeon; and since both David, upon its arrival (Sa2 6:17.), and Solomon after his accession (Kg1 3:15), offered sacrifices through the priests who were placed there, it is probable-and by a comparison of the Davidic Psalms not to be doubted-that there was a daily service, in conjunction with sacrifices, before the ark on Zion. But, moreover, is it really the אהל in Zion which is meant here in v. 8 by the house of God? It is still maintained by renowned critics that the tabernacle pitched by David over the sacred ark is never called בית ה or היכל or משׁכן ה or מקדשׁ or קדשׁ. But why could it not have all these names? We will not appeal to the fact that the house of God at Shilo (Sa1 1:9; Sa1 3:3) is called בית and היכל ה, since it may be objected that it was really more of a temple than a tabernacle, (Note: Vid., C. H. Graf, Commentation de templo Silonensi ad illustrandum locum Jud. xviii. 30, 31, (1855, 4to.), in which he seeks to prove that the sanctuary in Shilo was a temple to Jahve that lasted until the dissolution of the kingdom of Israel.) although in the same book, Sa1 2:22 it is called אהל מועד, and in connection with the other appellations the poetic colouring of the historical style of 1 Sam 1-3 is to be taken into consideration. Moreover, we put aside passages like Exo 23:19; Exo 34:26, since it may be said that the future Temple was present to the mind of the Lawgiver. But in Jos 6:24; Sa2 12:20, the sanctuary is called בית ה without being conceived of as a temple. Why then cannot the tabernacle, which David pitched for the ark of the covenant when removed to Zion (Sa2 6:17), be called בית ה? It is only when אהל and בּית are placed in opposition to one another that the latter has the notion of a dwelling built of more solid materials; but in itself beit (bt) in Semitic is the generic term for housing of every kind whether it be made of wool, felt, and hair-cloth, or of earth, stone, and wood; consequently it is just as much a tent as a house (in the stricter sense of the word), whether the latter be a hut built of wood and clay or a palace. (Note: The Turkish Kamus says: "Arab. byt is a house (Turk. ew) in the signification of châne (Persic the same), whether it be made of hair, therefore a tent, or built of stone and tiles." And further on: "Beit originally signified a place specially designed for persons to retire to at night from Arab. bâta he has passed the night, if it does not perhaps come from the בוא, Arab. bayya, which stands next to it in this passage, vid., Job at Job 29:15-17]; but later on the meaning was extended and the special reference to the night time was lost." Even at the present day the Beduin does not call his tent ahl, but always bêt and in fact bêt sha'r (בית שׂער), the modern expression for the older bêt wabar (hair-house).) If a dwelling-house is frequently called אהל, then a tent that any one dwells in may the more naturally be called his בּית. And this we find is actually the case with the dwellings of the patriarchs, which, although they were not generally solid houses (Gen 33:17), are called בית (Gen 27:15). Moreover, היכל (from יכל = כּוּל to hold, capacem esse), although it signifies a palace does not necessarily signify one of stone, for the heavens are also called Jahve's היכל, e.g., Psa 18:7, and not necessarily one of gigantic proportions, for even the Holy of holies of Solomon's Temple, and this par excellence, is called היכל, and once, Kg1 6:3, היכל הבּית. Of the spaciousness and general character of the Davidic tabernacle we know indeed nothing: it certainly had its splendour, and was not so much a substitute for the original tabernacle, which according to the testimony of the chronicler remained in Gibeon, as a substitute for the Temple that was still to be built. But, however insignificant it may have been, Jahve had His throne there, and it was therefore the היבל of a great king, just as the wall-less place in the open field where God manifested Himself with His angels to the homeless Jacob was בּית אלהים (Gen 28:17). Into this tabernacle of God, i.e., into its front court, will David enter (בּוא with acc. as in Psa 66:13) this morning, there will he prostrate himself in worship, προσκυνεῖν (השׁתּחוה) reflexive of the Pilel שׁחוה, Ges. 75, rem. 18), towards (אל as in Psa 28:2, Kg1 8:29, Kg1 8:35, cf. ל Psa 99:5, Psa 99:9) Jahve's היכל קדשׁ, i.e., the דּביר, the Holy of holies Psa 28:2, and that "in Thy fear," i.e., in reverence before Thee (genit. objectivus). The going into the Temple which David purposes, leads his thoughts on to his way through life, and the special de'eesis, which only begins here, moulds itself accordingly: he prays for God's gracious guidance as in Psa 27:11; Psa 86:11, and frequently. The direction of God, by which he wishes to be guided he calls צדקה. Such is the general expression for the determination of conduct by an ethical rule. The rule, acting in accordance with which, God is called par excellence צדיק, is the order of salvation which opens up the way of mercy to sinners. When God forgives those who walk in this way their sins, and stands near to bless and protect them, He shows Himself not less צדיק (just), than when He destroys those who despise Him, in the heat of His rejected love. By this righteousness, which accords with the counsel and order of mercy, David prays to be led למען שׁוררי, in order that the malicious desire of those who lie in wait for him may not be fulfilled, but put to shame, and that the honour of God may not be sullied by him. שׁורר is equivalent to משׁורר (Aquila ἐφοδεύων, Jerome insidiator) from the Pilel שׁורר to fix one's eyes sharply upon, especially of hostile observation. David further prays that God will make his way (i.e., the way in which a man must walk according to God's will) even and straight before him, the prayer one, in order that he may walk therein without going astray and unimpeded. The adj. ישׂר signifies both the straightness of a line and the evenness of a surface. The fut. of the Hiph. הישׁיר is יישׁיר in Pro 4:25, and accordingly the Ker substitutes for the imper. הושׁר the corresponding form הישׁר, just as in Isa 45:2 it removes the Hiphil form אושׁר (cf. Gen 8:17 הוצא Keri היצא), without any grammatical, but certainly not without some traditional ground. כּי in Psa 5:10 is closely connected with למען שׁוררי: on account of my way-layers, for the following are their characteristics. אין is separated by בּפיהוּ (= בּפיו Psa 62:5) from נכונה the word it governs; this was the more easily possible as the usage of the language almost entirely lost sight of the fact that אין is the construct of אין, Ges. 152, 1. In his mouth is nothing that should stand firm, keep its ground, remain the same (cf. Job 42:7.). The singular suffix of בפיהו has a distributive meaning: in ore unuiscujusque eorum. Hence the sing. at once passes over into the plur.: קרבּם הוּות their inward part, i.e., that towards which it goes forth and in which it has its rise (vid., Psa 49:12) is הוות corruption, from הוּה which comes from הוה = Arab. hawâ, to yawn, gape, χαίνειν, hiare, a yawning abyss and a gaping vacuum, and then, inasmuch as, starting from the primary idea of an empty space, the verbal significations libere ferri (especially from below upwards) and more particularly animo ad or in aliquid ferri are developed, it obtains the pathological sense of strong desire, passion, just as it does also the intellectual sense of a loose way of thinking proceeding from a self-willed tendency (vid., Fleischer on Job 37:6). In Hebrew the prevalent meaning of the word is corruption, Psa 57:2, which is a metaphor for the abyss, barathrum, (so far, but only so far Schultens on Pro 10:3 is right), and proceeding from this meaning it denotes both that which is physically corruptible (Job 6:30) and, as in the present passage and frequently, that which is corruptible from an ethical point of view. The meaning strong desire, in which הוּה looks as though it only differed from אוּה in one letter, occurs only in Psa 52:9; Pro 10:3; Mic 7:3. The substance of their inward part is that which is corruptible in every way, and their throat, as the organ of speech, as in Psa 115:7; Psa 149:6, cf. Psa 69:4, is (perhaps a figure connected with the primary meaning of הוות) a grave, which yawns like jaws, which open and snatch and swallow down whatever comes in their way. To this "they make smooth their tongue" is added as a circumstantial clause. Their throat is thus formed and adapted, while they make smooth their tongue (cf. Pro 2:16), in order to conceal their real design beneath flattering language. From this meaning, החליק directly signifies to flatter in Psa 36:3; Pro 29:5. The last two lines of the strophe are formed according to the caesura schema. This schema is also continued in the concluding strophe.”