out,” probably of the worshiping congregation, to show that they do not belong there (cf. If they “fall by their own counsels,” their deceitful schemes fail to destroy the godly but instead recoil on their own heads (e.g., 2 Sam. For them to “bear their guilt” is for their guilt offerings not to be received with favor (Lev. Prayers like this one in Psalm 5:10 describe the judgment that must eventually fall on those members of God’s people who harden themselves to persecute the godly, for to harm the godly is to attack God. Except for Psalm 14:1–3, these texts focus on the unfaithful within God’s own people. Paul uses this verse in Romans 3:10–18, together with extracts from Psalms 14:1–3 140:3 10:7 Isaiah 59:7–8 to argue that not only Gentiles but also Jews are under the power of sin. The description of the oppressors in verse 9 continues what we see in Psalm 5:4–6. That such prayer occurs in a hymn sung in public worship warns them of what awaits any who harden themselves to pursue such evil. These prayers are actually a mercy to potential “evildoers” (i.e., those who will persecute the faithful and seek their destruction) if they are Israelites.
These enemies despise God and use bloodthirsty and deceitful means to harm and persecute the faithful.Īfter a description of the deceitful means and destructive schemes of these people in Psalm 5:9, we find a prayer that God would thwart the schemes and judge the schemers. The situations for which this psalm is well suited include cases in which the worshiper fears that his own misfortunes will provide an occasion for the “enemies” to gloat. Psalm 5 is an individual lament and the first instance of a psalm that includes prayers for the personal downfall of the enemies. Four Old Testament scholars offer passage-by-passage commentary through the text of Psalms, Proverbs, Ecclesiastes, and Song of Solomon, explaining difficult doctrines, shedding light on overlooked sections, and making applications to life and ministry today.
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