Psalm 5:12
For you, LORD, will bless the righteous; with favor will you compass him as with a shield.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayGuzikHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBTODWESTSK
EXPOSITORY (ENGLISH BIBLE)
5:7-12 David prayed often alone, yet was very constant in attendance on public worship. The mercy of God should ever be the foundation both of our hope and of our joy, in every thing wherein we have to do with him. Let us learn to pray, not for ourselves only, but for others; grace be with all that love Christ in sincerity. The Divine blessing comes down upon us through Jesus Christ, the righteous or just One, as of old it did upon Israel through David, whom God protected, and placed upon the throne. Thou, O Christ, art the righteous Saviour, thou art the King of Israel, thou art the Fountain of blessing to all believers; thy favour is the defence and protection of thy church.For thou, Lord, wilt bless the righteous - It is one of the characteristics of God that, while he will punish the wicked, he will show favor to the righteous; while he brings deserved punishment upon the one, he will show his favor to the other.

With favor wilt thou compass him as with a shield - That is, as a shield is thrown round or before one in the day of battle to protect him, so wilt thou throw thy protection around the righteous. For a description of a "shield," see the notes at Ephesians 6:16. Compare the notes at Psalm 3:3. On these accounts, David felt that he might trust in God in the day of trouble and danger; and, on the same account, all who are righteous may put their trust in him now.

12. with favour—or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper (Le 7:18; 19:7).

shield—(compare Ps 3:3).

12 For thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield.

Jehovah has ordained his people the heirs of blessedness, and nothing shall rob them of their inheritance. With all the fulness of his power he will bless them, and all his attributes shall unite to satiate them with divine contentment. Nor is this merely for the present, but the blessing reaches into the long and unknown future. "Thou Lord, wilt bless the righteous." This is a promise of infinite length, of unbounded breadth, and of unutterable preciousness.

As for the defence which the believer needs in this land of battles, it is here promised to him in the fullest measure. There were vast shields used by the ancients as extensive as a man's whole person, which would surround him entirely. So says David, "With favour wilt thou compass him as with a shield." According to Ainsworth there is here also the idea of being crowned, so that we wear a royal helmet, which is at once our glory and defence. O Lord, ever give to us this gracious coronation!

i.e. Thou art resolved, and hast engaged thyself by promise and covenant, to bless them; and therefore my prayer for them is agreeable to thy will.

With favour; with thy love and gracious providence.

Wilt thou compass him as with a shield, i.e. keep him safe on every side. For thou, Lord, wilt bless the righteous. As he has blessed him with a righteousness, even the righteousness of God imputed to him, by which he is denominated righteous, and with the forgiveness of his sins; so he will bless him with peace and prosperity, with all spiritual blessings, with the blessings of grace here, and glory hereafter. Hence he has just reason to rejoice and be glad;

with favour wilt thou compass him as with a shield: by which is meant the free favour, love, and grace of God in Christ, which springs from his sovereign will and pleasure; is his good will to men, and the exceeding riches of his grace, shown in his kindness towards them in Christ Jesus: and the compassing or crowning of the righteous with it, as the word (x) signifies, is expressive of the abundance of it, in the application of it to them in conversion, and in every instance and blessing of grace; for such are crowned with lovingkindness and tender mercies; the grace of the Lord is exceeding abundant towards them, it flows and overflows; it surrounds them on all sides, and covers them all over: it is as a shield unto them from all their enemies, Psalm 40:11; and which being held in the hand of faith, quenches the fiery darts of Satan; and is the saints security from every enemy, and from all hurt and danger, here or hereafter; see Zephaniah 3:17; and is a crown of glory upon them, which makes them glorious, lovely, and amiable. Some interpret this of Christ the righteous One; so Nebiensis.

(x) , Sept. "coronasti nos", V. L. Arab. Ethiop. "coronabis cum", Pagninus, Montanus, Cocceius.

For thou, LORD, wilt bless the righteous; with favour {i} wilt thou compass him as with a shield.

(i) So that he will be safe from all dangers.

EXEGETICAL (ORIGINAL LANGUAGES)
12. The R.V. follows the Massoretic punctuation in transferring lord to the second half of the verse:

O lord, thou wilt compass him with favour as with a shield.

a shield] A buckler, or large shield to protect the whole body. Cp. Psalm 35:2, Psalm 91:4; 1 Samuel 17:7. From 1 Kings 10:16-17 it would seem that the ‘buckler’ (A.V. ‘target’) was about double the size of the ‘shield.’Verse 12. - For thou, Lord, wilt bless the righteous. All the joy of the righteous springs from the fact that God's blessing is upon them. The sense of his favour fills their hearts with rejoicing. With favour wilt thou compass him as with a shield. Tsinnah (צִנָּה)is the large, long shield that protected the whole body (see 'Ancient Monarchies,' vol. 1. p. 445). God's favour, thus encompassing a man, effectually secured him against all dangers.



(Heb.: 5:5-7) The basing of the prayer on God's holiness. The verbal adjective חפץ (coming from the primitive signification of adhering firmly which is still preserved in Arab. chfd, fut. i.) is in the sing. always (Psalm 34:13; Psalm 35:27) joined with the accusative. רע is conceived as a person, for although גּוּר may have a material object, it cannot well have a material subject. יגרך is used for brevity of expression instead of יגוּר עמּך (Ges. 121, 4). The verb גּוּר (to turn in, to take up one's abode with or near any one) frequently has an accusative object, Psalm 120:5, Judges 5:17, and Isaiah 33:14 according to which the light of the divine holiness is to sinners a consuming fire, which they cannot endure. Now there follow specific designations of the wicked. הוללים part. Kal equals hōlalim, or even Poal equals hôlalim ( equals מהוללים),

(Note: On the rule, according to which here, as in שׁוררי Psalm 5:9 and the like, a simple Sheb mobile goes over into Chateph pathach with Gaja preceding it, vid., the observations on giving a faithful representation of the O.T. text according to the Masora in the Luther Zeitschr. 1863. S. 411. The Babylonian Ben-Naphtali (about 940) prefers the simple Sheb in such cases, as also in others; Ben-Asher of the school of Tiberias, whom the Masora follows, and whom consequently our Masoretic text ought to follow, prefers the Chateph, vid., Psalter ii.-460-467.)

are the foolish, and more especially foolish boasters; the primary notion of the verb is not that of being hollow, but that of sounding, then of loud boisterous, non-sensical behaviour. Of such it is said, that they are not able to maintain their position when they become manifest before the eye of God (לנגד as in Psalm 101:7 manifest before any one, from נגד to come forward, be visible far off, be distinctly visible). פעלי און are those who work (οἱ ἐργαζόμενοι Matthew 7:23) iniquity; און breath (ἄνεμος) is sometimes trouble, in connection with which one pants, sometimes wickedness, in which there is not even a trace of any thing noble, true, or pure. Such men Jahve hates; for if He did not hate evil (Psalm 11:5), His love would not be a holy love. In דּברי כזב, דּברי is the usual form in combination when the plur. is used, instead of מדבּרי. It is the same in Psalm 58:4. The style of expression is also Davidic in other respects, viz., אישׁ דּמים וּמרמה as in Psalm 55:24, and אבּד as in Psalm 9:6, cf. Psalm 21:11. תּעב (in Amos, Amos 6:8 תּאב) appears to be a secondary formation from עוּב, like תּאב to desire, from אבה, and therefore to be of a cognate root with the Aram. עיּב to despise, treat with indignity, and the Arabic ‛aib a stain (cf. on Lamentations 2:1). The fact that, as Hengstenberg has observed, wickedness and the wicked are described in a sevenfold manner is perhaps merely accidental.

Links
Psalm 5:12 Interlinear
Psalm 5:12 Parallel Texts


Psalm 5:12 NIV
Psalm 5:12 NLT
Psalm 5:12 ESV
Psalm 5:12 NASB
Psalm 5:12 KJV

Psalm 5:12 Bible Apps
Psalm 5:12 Parallel
Psalm 5:12 Biblia Paralela
Psalm 5:12 Chinese Bible
Psalm 5:12 French Bible
Psalm 5:12 German Bible

Bible Hub
Psalm 5:11
Top of Page
Top of Page