5<\/strong>. They encourage<\/em> &c.] Lit., They make strong for themselves an evil scheme<\/em>, sparing no pains to make their plot successful.<\/p>\n they say<\/em> ] Lit. they have said<\/em>, i.e. to themselves; they have made up their minds that there is no retributive Providence in the world. This is the reason of their unrestrained wickedness.<\/p>\n Who shall see them?<\/em> ] An indirect form of speech in place of the direct Who will see us?<\/em> More exactly the Heb. means, Who will see to them?<\/em> They have persuaded themselves that there is no God who will take any account of their proceedings. Cp. Psa 10:11<\/span>; Psa 10:13<\/span>; Psa 12:4<\/span>; Psa 59:7<\/span>; Isa 29:15<\/span>, &c.<\/p>\n They encourage themselves – <\/B>literally, they strengthen themselves, or make themselves strong. That is, they take counsel; they encourage each other; they urge one another forward; they suggest to each other methods by which what they purpose may be done, and by which difficulties may be overcome. This was a part of their secret counsel or their consultation, Psa 64:2<\/span>.<\/P> In an evil matter – <\/B>Margin, as in Hebrew, speech. The reference is to their purpose or plan. They strengthen themselves for doing what they know to be a wrong or wicked thing.<\/P> They commune – <\/B>literally, they tell or speak. That is, they tell each other how it may be done, or suggest different methods by which it may be successfully accomplishled. They compare views, that they may select that which will be most likely to be successful. All this indicates plan, consultation, design.<\/P> Of laying snares privily – <\/B>Margin, as in Hebrew, to hide snares. This is a figure derived from the method of taking wild beasts. See Psa 7:15<\/span>, note; Psa 38:12<\/span>, note. The reference here is to some secret plan by which they intended that the author of the psalm should be entrapped and ruined. It was not a plan of open and manly warfare, but a purpose to destroy him when he would have no opportunity of defense.<\/P> They say, Who shall see them? – <\/B>That is, who will see the snares or pit-falls? Who will be aware of their existence? They sought to make the plan so secret that no one could discover it, or even suspect it; to keep it so concealed that he for whom it was intended could not be put on his guard. Compare Psa 10:8-9<\/span>.<\/P><\/p>\n Psa 64:5<\/span><\/p>\n They say, Who shall see them?<\/em><\/p>\n <\/em><\/p>\n Omniscience ignored<\/strong><\/p>\n 1. <\/strong>Character is often seen through by man.<\/p>\n 2. <\/strong>Retribution often follows mens deeds here and now.<\/p>\n 3. <\/strong>The future state will show that God saw all. (Homiletic Magazine.<\/em>)<\/p>\n Verse 5<\/span>. They commune of laying snares<\/B><\/I>] They lay snares to entrap<\/I> those whom they cannot slay by open<\/I> attack or private ambush<\/I>.<\/P> <\/p>\n They encourage themselves, <\/B>Heb. they strengthen or fortify themselves<\/I>, by firm resolutions, by assured confidence of success, by uniting their counsels and forces together, and by mutual encouragements and exhortations. <\/P> Who shall see them?<\/B> their snares are so secretly laid that David cannot discern, and therefore not avoid them. <\/P> <\/p>\n 5.<\/B> A sentiment here more fullypresented, by depicting their deliberate malice.<\/P><\/p>\n They encourage themselves [in] an evil matter<\/strong>,…. Or “strengthen him” c; that is, Saul, by making use of arguments and reasonings to induce him to go on in his wicked persecution of David; or they strengthened and hardened themselves in their wickedness, as Saul’s courtiers and the enemies of Christ did, and as all wicked men do, when they observe the sentence against them is not speedily executed, Ec 8:11<\/span>;<\/p>\n they commune of laying snares privily<\/strong>; that is, they conversed together, and consulted how to lay snares for the perfect man in the most private manner, that they might entrap him and destroy him;<\/p>\n they say, who shall see them<\/strong>? either the snares laid, or the persons that laid them? None; no, not even God himself; see Ps 10:11<\/span>.<\/p>\n c “firmant illi”, Muis.<\/p>\n The evil speech is one with the bitter speech in Psa 64:4<\/span>, the arrow which they are anxious to let fly. This evil speech, here agreement or convention, they make firm to themselves ( sibi <\/em>), by securing, in every possible way, its effective execution. (frequently used of the cutting language of the ungodly, Psa 59:13<\/span>; Psa 69:27<\/span>; cf. Talmudic , to speak as with three tongues, i.e., slanderously) is here construed with of that at which their haughty and insolent utterances aim. In connection therewith they take no heed of God, the all-seeing One: they say (ask), quis conspiciat ipsis <\/em>. There is no need to take as being for (Hitzig); nor is it the dative of the object instead of the accusative, but it is an ethical dative: who will see or look to them, i.e., exerting any sort of influence upon them? The form of the question is not the direct (Psa 59:8<\/span>), but the indirect, in which , seq. fut <\/em>., is used in a simply future (Jer 44:28<\/span>) or potential sense (Job 22:17<\/span>; 1Ki 1:20<\/span>). Concerning , vid., Psa 58:3<\/span>. It is doubtful whether <\/p>\n (Note: in Baer’s Psalterium<\/em> is an error that has been carried over from Heidenheim’s.)<\/p>\n is the first person (= ) as in Num 17:13<\/span>, Jer 44:18<\/span>, or the third person as in Lam 3:22<\/span> (= , which first of all resolved is , and then transposed , like = = , Isa 23:11<\/span>). The reading , from which Rashi proceeds, and which Luther follows in his translation, is opposed by the lxx and Targum; it does not suit the governing subject, and is nothing but an involuntary lightening of the difficulty. If we take into consideration, that signifies not to make ready, but to be ready, and that consequently is to be taken by itself, then it must be rendered either: they excogitate knavish tricks or villainies, “we are ready, a clever stroke is concocted, and the inward part of man and the heart is deep!” or, which we prefer, since there is nothing to indicate the introduction of any soliloquy: they excogitate knavish tricks, they are ready – a delicately devised, clever stroke (nominative of the result), and (as the poet ironically adds) the inward part of man and the heart is (verily) deep. There is nothing very surprising in the form for , since the Psalms, whenever they depict the sinful designs and doings of the ungodly, delight in singularities of language. On (not ) = ( ) = , cf. Psa 118:14<\/span><\/em>.<\/p>\n 5 They assure themselves in an evil work. He proceeds to complain of the perverse determination with which they pursued their wickedness, and of their combinations amongst themselves; remarking, at the same time, upon the confidence with which they stirred one another up to the most daring acts of iniquity. In this there can be little doubt that they were encouraged by the present state of weakness to which David was reduced in his circumstances, taking occasion, when they found him in poverty and exile, and without means of resistance, to persecute him with the greater freedom. Having adverted to them as being beyond hope of amendment, and incapable of any impressions of humanity, he speaks of their meeting together to plot his destruction; and, in connection with this, of the unbounded confidence which they were led to display, from a belief that their designs were not seen. It is well known that one circumstance which strengthens the false security of the wicked, and encourages them to triumph in their crafty policy towards the simple and upright in heart, is their thinking that they can cover their crimes by such pretexts as they have always at hand. They say, Who shall see them? The word למו , lamo, them, may refer either to the workers of iniquity themselves, or to the snares spoken of in the preceding clause. The first seems the preferable meaning. They run recklessly, and without restraint, in the ways of sin, blinded by their pride, and influenced neither by the fear of God nor a sense of shame. <\/p>\n In the verse which follows, he animadverts severely upon the deceit which they practiced. He speaks of their having exhausted all the arts of mischief, so as to have left nothing in this department to be discovered. The search referred to has relation to the secret methods of doing evil. He adds, that their malice was deep. By the inward part and the heart, which was deep, he means the hidden devices to which the wicked have recourse for concealment. Some, instead of translating the words, the inward part of each, etc., give a more indefinite sense to איש, ish, and read, the inward part, and deep heart, of every one, is found in them; that is, his enemies contrived to comprise in themselves all that men have ever displayed in the shape of craft and subtilty. Either rendering may be adopted; for it is evidently David’s meaning that his enemies practiced secret stratagem as well as open violence, to compass his ruin, and showed themselves to be possessed of the deepest penetration in discovering dark and unimagined methods of doing mischief. <\/p>\n (5) They encourage themselves.<\/strong>Literally, they strengthen for themselves an evil thing <\/em>(or word, margin, LXX., and Vulg.,) which evidently means that they take their measures carefully, and are prepared to carry them out resolutely.<\/p>\n They commune . . .<\/strong>Better, they calculate how they may lay snares privily. <\/em>The conspirators carefully and in secret go over every detail of their plot.<\/p>\n Who shall see them?<\/strong>Literally, who shall look to them? <\/em>which seems at first glance to mean, who will see the snares? but this is weak. It may be equivalent to, <\/em>who is likely to see us? the question being put indirectly. But in 1Sa. 16:7<\/span>, the expression, looketh on, implies regard for, which may possibly be the meaning here, who careth for them?<\/p>\n 5<\/strong>. <\/strong> They encourage themselves<\/strong> <\/em><\/strong> They strengthen themselves <\/em> in an evil plot or counsel. This “hand to hand” wickedness, (Pro 11:21<\/span>,) this emboldening each other by mutual vows of support in crime, is the last degree of depravity. <\/p>\n They commune <\/strong> They reckon. <\/em> “Each part of their evil plot being, as it were, carefully gone over and enumerated.” <\/strong> Perowne. <\/p>\n <\/em><\/p>\n They say <\/strong> They say “in their heart,” within themselves, as Psa 10:6<\/span>. <\/p>\n Who shall see them <\/strong> Literally, Who will look to it; <\/em> that is, judicially, in order to punish it. See Psa 10:11<\/span>; Psa 10:13<\/span>; Psa 73:11<\/span>; Psa 94:7<\/span><\/p>\n The Psalmists Description Of The Whisperers (64-5-6).<\/p>\n <\/strong><\/p>\n Here we have a description of ‘things done by them in secret’ (Eph 5:12<\/span>). They carefully prepare an evil scheme, seeking to ensure that it is strong enough for the purpose. They discuss together, laying secret snares to trap the unwary and undiscerning. They are confident that no one will know what they are doing. No one will take note. They are constantly on the look for weaknesses in David’s position, and search them out thoroughly. And they are all deep schemers. All is a carefully planned attempt to undermine David’s authority and position. They have left no stone unturned in their attempt to do so. Those who follow God wholly are often subject to such attacks.<\/p>\n Psa 64:5-6<\/strong><\/span><\/p>\n ‘They make strong for themselves (carefully prepare) an evil scheme,<\/p>\n They commune together of laying snares secretly,<\/p>\n They say, “Who will take note of them?”<\/p>\n They search out iniquities,<\/p>\n “We have accomplished,” (they say), “a diligent search,”<\/p>\n And the inward thought and the heart of each one is deep.’<\/p>\n ‘They make strong for themselves (carefully prepare and ensure the strength of) an evil scheme.’ Theirs is no off-the-cuff reaction. It is deep seated and determined. They want to bring David down from his exalted position. And they secretly scheme accordingly.<\/p>\n ‘They commune together of laying snares secretly.’ They discuss together ways in which they can win over the mass of the people by their schemes. They lay traps for them so that they will be deceived by them. They possibly also invent schemes by which David can be made to look foolish and incapable and uncaring. In the days of Absalom he had become careless of the sensitivities of the people. In the days of Saul he had not watched his back, trusting his compatriots.<\/p>\n ‘They say, “Who will take note of them?” They are confident that they are unobserved as they go about their schemes. They forget that God knows them through and through, and is aware of all that they are doing. In a way they are unconsciously challenging God.<\/p>\n ‘They search out iniquities.’ This either means that they had sought to obtain details of all the ways in which David has failed, or that they search out different ways of carrying forward their evil.<\/p>\n Their claim is that “We have accomplished a diligent search.” They are either proud of their ability to sink to the depths of iniquity (they are ‘workers of iniquity’ – Psa 64:2<\/span>), or alternatively have researched in depths David’s failures and his coming short in his responsibilities, ignoring, of course, his successes.<\/p>\n Here are marked the deep-laid schemes of the wicked. And when we read the history of Christ’s trial, and mockings, and scourgings, the preludes to his death; who but must see the great and sacred Object, to whom the Psalmist, under the power of the Holy Ghost, pointed?<\/p>\n Psa 64:5 They encourage themselves [in] an evil matter: they commune of laying snares privily; they say, Who shall see them?<\/p>\n Ver. 5. They encourage themselves in an evil matter<\/strong> ] Thus he riseth in his complaint, and showeth how, by the neglect of piety and humanity, they were grown obdurate and obstinate, yea, confident, or rather impudent, in their evil practices. <\/p>\n <\/p>\n They commune of laying snares privily<\/strong> ] viz. To entangle and entrap me. See Neh 4:11<\/span> , See Trapp on “<\/em> Neh 4:11 “<\/em> <\/p>\n <\/p>\n They say, Who shall see them?<\/strong> ] God, who is all eye, shall, but they, having hid God from themselves, think they can likewise hide themselves and their snares from God. But <\/p>\n – <\/p>\n evil. Hebrew. ra’a’. App-44. <\/p>\n Psa 64:5-6<\/p>\n Psa 64:5-6<\/p>\n “They encourage themselves in an evil purpose;<\/p>\n They commune of laying snares privily;<\/p>\n They say, Who will see them?<\/p>\n They search out iniquities;<\/p>\n We have accomplished, say they, a diligent search:<\/p>\n And the inward thought and the heart of every one is deep.”<\/p>\n The theme of these verses is the traps which the enemies have set to destroy the perfect man and the snares and pitfalls they have secretly deployed in the hope of overcoming him. Their conversation with each other continually turns upon the discussion of such things.<\/p>\n “We have accomplished, say they, a diligent search” (Psa 64:6). Dummelow rendered this, “We have perfected, say they, a careful device.” The plans made by Absalom and his advisers were very brilliant. Rawlinson thought that it might have been due to some carefully laid trap that David was induced to leave the city of Jerusalem during that revolt.<\/p>\n “They say, Who will see them?” (Psa 64:6). These wicked men did not believe in God and were foolish enough to think that their wickedness and devilish plans were not only hidden from men but from God also.<\/p>\n E.M. Zerr:<\/p>\n Psa 64:5. David continues his description of secret foes. Laying snares privily means they were plotting secretly against David intending to injure him at a time when he would not be suspecting it. <\/p>\n Psa 64:6. Search out iniquities means they were trying to find something on which to accuse David of sin. The inward thought of the enemies is that they wish very much to find something of which to complain. <\/p>\n encourage: Exo 15:9, Num 22:6, Pro 1:11-14, Isa 41:6, Rev 11:10 <\/p>\n matter: or, speech. <\/p>\n commune: 1Sa 23:19-23, Mat 23:15, Mat 26:3, Mat 26:4 <\/p>\n of laying snares: Heb. to hide snares, Psa 124:7, Psa 140:5 <\/p>\n Who: Psa 10:11, Psa 59:7, Psa 94:7, Eze 8:12 <\/p>\n Reciprocal: Gen 11:3 – they said one to another Gen 20:13 – This Gen 27:42 – comfort himself Gen 37:20 – and let Jdg 20:22 – encouraged Psa 11:2 – that Psa 140:2 – imagine Isa 29:15 – seek Isa 47:10 – thou hast said Jer 5:26 – lay wait Jer 18:22 – and hid Jer 36:24 – they Mat 12:34 – how Luk 14:1 – they<\/p>\n Psa 64:5-6. They encourage themselves Hebrew, , jechazeku, they strengthen, or fortify themselves, by firm resolutions, by assured confidence of success, by uniting their counsels and forces together, and by mutual encouragements and exhortations. They say, Who shall see them Their snares are so secretly laid, that they think David cannot discern, nor therefore avoid them. They search out iniquities They study diligently and constantly to find out either matter which they may lay to my charge, or new ways and means of doing mischief. They accomplish a diligent search They have long and accurately searched, till at last they have ripened and perfected their thoughts, and contrived a very cunning and deep plot. Or, they say, We have accomplished our accurate search. By long searching we have at last found what we desired. And the heart is deep Deep as hell, desperately wicked, who can know it? By their unaccountable wickedness, they show themselves to be, both in subtlety and malignity, the genuine offspring of the old serpent.<\/p>\n 64:5 They {f} encourage themselves [in] an evil matter: they commune of laying snares privily; they say, Who shall see them?<\/p>\n (f) The more the wicked set God’s children in misery, the more bold and impudent are they in oppressing them.<\/p>\n David’s foes were evidently conspiring against him with a careful plan designed to humiliate him, and their purpose was evil and unjust.<\/p>\n They encourage themselves [in] an evil matter: they commune of laying snares privily; they say, Who shall see them? 5. They encourage &c.] Lit., They make strong for themselves an evil scheme, sparing no pains to make their plot successful. they say ] Lit. they have said, i.e. to themselves; they have made up their … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 64:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14867","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14867","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14867"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14867\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14867"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14867"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14867"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>It is a fact that this notion has great influence upon the conduct of man. They like to cherish such notion, finding it convenient. Because they sometimes escape the eye of man, they think it possible to escape the eye of God. The sinner persuades himself that he has gained his end, escaped observation and avoided the punishment.<\/p>\n
II. <\/strong>It is a fact that this notion is utterly untruthful and delusive. If God exist, this must be so. The spirituality of His nature makers possible His onmipresence and omniscience.<\/p>\n
III. <\/strong>God has often exposed this delusion, and the time is fixed for the complete demonstration.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"