Psalm 59:12
For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.
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(12) For the sin . . .—As the text stands, it runs: Sin of their mouth, word of their lips, and they are taken in their pride, and cursing and lying they say; where some would supply a copula, “The sin of their mouth is the word of their lips,” which seems tautological nonsense. But, perhaps, we should take the accusative as adverb of instrument: By the sin of their mouth, by the word of their lips, let them even be taken in their pride.

And for cursing and lying which they speak.—That is, let their own malignant slanders, their blasphemous lies, recoil on their own heads; a frequent thought in the Psalms.

Psalm 59:12. For the sin of their mouth, &c. — For their ungodly, injurious, and pernicious speeches, of which he spoke Psalm 59:7. Let them even be taken — Hebrew, וילכדו, vejillachedu, they shall be taken as in a snare, namely, in order to their ruin; in their pride — For their proud and insolent speeches against thee; and for cursing and lying — For their execrations, and lying reports, which they have raised or spread abroad; which they speak — Which they are ready to utter upon all occasions.59:8-17 It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, in whom we shall be safe. It is very comfortable to us, in prayer, to look to God as the God of our mercy, the Author of all good in us, and the Giver of all good to us. The wicked can never be satisfied, which is the greatest misery in a poor condition. A contented man, if he has not what he would have, yet he does not quarrel with Providence, nor fret within himself. It is not poverty, but discontent that makes a man unhappy. David would praise God because he had many times, and all along, found Him his refuge in the day of trouble. He that is all this to us, is certainly worthy of our best affections, praises, and services. The trials of his people will end in joy and praise. When the night of affliction is over, they will sing of the Lord's power and mercy in the morning. Let believers now, in assured faith and hope, praise Him for those mercies, for which they will rejoice and praise him for ever.For the sin of their mouth ... - That is, in belching out words of reproach and malice, Psalm 59:7.

Let them even be taken in their pride - In the very midst of their schemes, or while confidently relying on the success of their plans. Even while their hearts are elated, and they are sure of success, let them be arrested, and let their plans be foiled.

And for cursing and lying which they speak - That is, on account of the false charges which they have brought against me, and of their bitter imprecations on me. The allusion is to the accusations brought against David, and which were believed by Saul, and which were the foundation of the efforts made by Saul to take his life.

12. let them even be … taken in their pride—while evincing it—that is, to be punished for their lies, &c. For the sin of their mouth and the words of their lip; for their ungodly, and injurious, and pernicious speeches, of which he speaks Psalm 59:7, and in many other places.

Let them be taken, as in a snare, in order to their ruin. Let thy judgments overtake them. In their pride; for their proud and insolent speeches against thee, Psalm 59:7. For cursing and lying; for their execrations and lying reports, which they have raised or spread abroad concerning me. Which they speak; which they are ready to utter upon all occasions. For the sin of their mouth, and the words of their lips,.... The words may be read as one proposition, "the words of their lips are the sin of their mouth" (y); they speak nothing but evil; whatever they say is sin; out of the abundance of their evil hearts their mouths speak: or "for the sin of their mouth" and lips; because of the calumnies cast by them on the Messiah, traducing him as a sinful man, a blasphemer, a seditious person, and even as one that had familiarity with the devil;

let them even be taken in their pride; in their city and temple, of which they boasted, and prided themselves in; and so they were: or for their pride in rejecting the Messiah, because of his mean descent and parentage, and because his kingdom was not with outward pomp and observation; and being vain boasters of their carnal privileges, and works of righteousness, they refused to submit to the righteousness of God, and were neither subject to the law of God, nor to the Gospel of Christ;

and for cursing and lying which they speak; for cursing the Messiah, pronouncing him accursed, and treating him as such, by hanging him on a tree; and for lying against him, saying that he was a Samaritan, and had a devil, and cast out devils by Beelzebub; and that he was a deceiver of the people, and a wicked man: for these things they were taken in their besieged city, as is here imprecated.

(y) So Gejerus, Schmidt.

For the sin of their mouth and the words of their lips let them even be {k} taken in their pride: and for cursing and lying which they speak.

(k) That in their misery and shame they may be as glasses and examples of God's vengeance.

12. The A.V. gives the sense, though the precise construction is doubtful. Perhaps, The word of their lips is the sin of their mouth, i.e. every word they utter is sin: or, O the sin of their mouth! O the word of their lips! let them &c.

let them even be taken] Caught in their own snare, their plots recoiling on themselves. Cp. Psalm 9:15; Psalm 35:8; Proverbs 11:6.

in their pride] The atheistic self-sufficiency which says, Who doth hear? Cp. Psalm 10:4.Verse 12. - For the sin of their mouth and the words of their lips; rather, the sin of their mouth is each word of their lips (Hupfeld, Cheyne); or, O the sin of their mouth! O the word of their lips! (Ewald, Kay, Canon Cook). Let them even be taken in their pride. Saul's special emissaries (1 Samuel 19:11) would, of course, be proud of their mission. And for cursing and lying which they speak (comp. Psalm 10:7; and, for an example, see 2 Samuel 16:5-8). First part. As far as Psalm 59:4 we recognise strains familiar in the Psalms. The enemies are called מתקוממי as in Job 27:7, cf. Psalm 17:7; עזּים as shameless, עזּי פנים or עזּי נפשׁ; as in Isaiah 56:11, on account of their bold shameless greediness, dogs. On לא in a subordinate clause, vid., Ewald, ֗286, g: without there being transgression or sin on my side, which might have caused it. The suffix (transgression on my part) is similar to Psalm 18:24. בּליּ־עון (cf. Job 34:6) is a similar adverbial collateral definition: without there existing any sin, which ought to be punished. The energetic future jeruzûn depicts those who servilely give effect to the king's evil caprice; they run hither and thither as if attacking and put themselves in position. הכונן equals התכונן, like the Hithpa. הכּסּה, Proverbs 26:26, the Hothpa. הכּבּס, Leviticus 13:55., and the Hithpa. נכּפּר, Deuteronomy 21:8. Surrounded by such a band of assassins, David is like one besieged, who sighs for succour; and he calls upon Jahve, who seems to be sleeping and inclined to abandon him, with that bold עוּרה לקראתי וּראה, to awake to meet him, i.e., to join him with His help like a relieving army, and to convince Himself from personal observation of the extreme danger in which His charge finds himself. The continuation was obliged to be expressed by ואתּה, because a special appeal to God interposes between עוּרה and הקיצה. In the emphatic "Thou," however, after it has been once expressed, is implied the conditional character of the deliverance by the absolute One. And each of the divine names made use of in this lengthy invocation, which corresponds to the deep anxiety of the poet, is a challenge, so to speak, to the ability and willingness, the power and promise of God. The juxtaposition Jahve Elohim Tsebaoth (occurring, besides this instance, in Psalm 80:5, 20; Psalm 84:9), which is peculiar to the Elohimic Psalms, is to be explained by the consideration that Elohim had become a proper name like Jahve, and that the designation Jahve Tsebaoth, by the insertion of Elohim in accordance with the style of the Elohimic Psalms, is made still more imposing and solemn; and now צבאות is a genitive dependent not merely upon יהוה but upon יהוה אלהים (similar to Psalm 56:1, Isaiah 28:1; Symbolae, p. 15). אלהי ישׂראל is in apposition to this threefold name of God. The poet evidently reckons himself as belonging to an Israel from which he excludes his enemies, viz., the true Israel which is in reality the people of God. Among the heathen, against whom the poet invokes God's interposition, are included the heathen-minded in Israel; this at least is the view which brings about this extension of the prayer. Also in connection with the words און כּל־בּגדי the poet, in fact, has chiefly before his mind those who are immediately round about him and thus disposed. It is those who act treacherously from extreme moral nothingness and worthlessness (און genit. epexeg.). The music, as Sela directs, here becomes more boisterous; it gives intensity to the strong cry for the judgment of God; and the first unfolding of thought of this Michtam is here brought to a close.

The second begins by again taking up the description of the movements of the enemy which was begun in Psalm 59:4, Psalm 59:5. We see at a glance how here Psalm 59:7 coincides with Psalm 59:5, and Psalm 59:8 with Psalm 59:4, and Psalm 59:9 with Psalm 59:6. Hence the imprecatory rendering of the futures of Psalm 59:7 is not for a moment to be entertained. By day the emissaries of Saul do not venture to carry out their plot, and David naturally does not run into their hands. They therefore come back in the evening, and that evening after evening (cf. Job 24:14); they snarl or howl like dogs (המה, used elsewhere of the growling of the bear and the cooing of the dove; it is distinct from נבח, Arab. nbb, nbḥ, to bark, and כלב, to yelp), because they do not want to betray themselves by loud barking, and still cannot altogether conceal their vexation and rage; and they go their rounds in the city (like סובב בּעיר, Sol 3:2, cf. supra Psalm 55:11), in order to cut off their victim from flight, and perhaps, what would be very welcome to them, to run against him in the darkness. The further description in Psalm 59:8 follows them on this patrol. What they belch out or foam out is to be inferred from the fact that swords are in their lips, which they, as it were, draw so soon as they merely move their lips. Their mouth overflows with murderous thoughts and with slanders concerning David, by which they justify their murderous greed to themselves as if there were no one, viz., no God, who heard it. But Jahve, from whom nothing, as with men, can be kept secret, laughs at them, just as He makes a mockery of all heathen, to whom this murderous band, which fears the light and in unworthy of the Israelitish name, is compared. This is the primary passage to Psalm 37:13; Psalm 2:4; for Psalm 59 is perhaps the oldest of the Davidic Psalms that have come down to us, and therefore also the earliest monument of Israelitish poetry in which the divine name Jahve Tsebaoth occurs; and the chronicler, knowing that it was the time of Samuel and David that brought it into use, uses this name only in the life of David. Just as this strophe opened in Psalm 59:7 with a distich that recurs in Psalm 59:15, so it also closes now in Psalm 59:10 with a distich that recurs below in v. 18, and that is to be amended according to the text of that passage. For all attempts to understand עזּי as being genuine prove its inaccuracy. With the old versions it has to be read עזּי; but as for the rest, אשׁמרה must be retained in accordance with the usual variation found in such refrains: my strength, Thee will I regard (1 Samuel 26:15; observe, 2 Samuel 11:16), or upon Thee will I wait (cf. ל, Psalm 130:6); i.e., in the consciousness of my own feebleness, tranquil and resigned, I will look for Thine interposition on my behalf.

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