They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.
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EXPOSITORY (ENGLISH BIBLE)Their mouth.—Literally, his mouth. They bless each with his mouth, &c
Excellency.—Rather, height, carrying on the metaphor of preceding verse.Psalm 62:4. They only consult to cast him down — Namely, the man mentioned Psalm 62:3. He means himself, of whom he continues to speak in the third person. From his excellency — From the hopes and attainment of that royal dignity to which God hath designed and anointed me. They delight in lies, &c. — In secret slanders and execrations, covered with flatteries and fair speeches, as it here follows.
They delight in lies - In false pretences; in secret plans of evil; in hypocritical assurances. This was eminently true of Absalom, who made use of these arts to seduce the people from allegiance to his father. 2 Samuel 15:1-6.
They bless with their mouth, but they curse inwardly - They profess true attachment and zeal, but they are traitors at heart. See the notes at Psalm 28:3. This, too, would apply well to the conduct of Absalom and those associated with him.Him, to wit, the man mentioned Psalm 62:3, i.e. himself; of whom he continues to speak in the third person.
From his excellency; from the hopes and attainment of that royal dignity, to which God hath designed and anointed me.
In lies; in secret slanders and execrations, covered with flatteries and fair speeches, as it here follows.
they delight in lies; in making and in spreading them, in order to hurt his character, and give his subjects an ill opinion of him; and thereby alienate their affections from him, and weaken their allegiance and obedience to him; see Revelation 22:15;
they bless with their mouth: saying, God bless the king, or save the king:
but they curse inwardly; they curse the king in their hearts, and when by themselves in private, when they imagine nobody hears them; see Ecclesiastes 10:20.
Selah; on this word; see Gill on Psalm 3:2.They only consult to cast him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.
EXEGETICAL (ORIGINAL LANGUAGES)4. Only to thrust him down from his dignity have they taken counsel, delighting in a lie:
With his mouth doth each of them bless, but inwardly they curse.
Their plot is ‘a lie,’ false in its principle and in its aim (Psalm 4:2, note); and they have been guilty of the grossest hypocrisy and duplicity in promoting it. Cp. Psalm 12:2; Psalm 28:3; Psalm 55:21.Verse 4. - They only consult to cast him down from his excellency; i.e. they have no other thought but this - to cast me down from my high station, while I have no other thought but to trust in God, and to look to him for support and protection (vers. 1, 2, 6). They delight in lies. Some indication of the "lies" circulated against David at this Time is given in 2 Samuel 15:3-5; 2 Samuel 16:7, 8. They bless with their mouth, but they curse inwardly; literally, they bless with his mouth, which may be explained as meaning either, "They bless, each of them, with his mouth" (Kay, Cheyne), or "they Bless through the mouth of their leader " - i.e. Ahithophel (Canon Cook). Psalm 61:5. David believes that he shall experience what he gives expression to in Psalm 61:5; for God has already practically shown him that neither his life nor his kingship shall come to an end yet; He has answered the prayers of His chosen one, that, blended with vows, resulted from the lowly, God-resigned spirit which finds expression in 2 Samuel 15:25., and He has given or delivered up to him the land which is his by inheritance, when threatened by the rebels as robbers, - the land to which those who fear the covenant God have a just claim. It is clear enough that the receivers are "those who fear the name of Jahve;" the genitive relation describes the ירשּׁה as belonging to them in opposition to those who had usurped it. Or does ירשּׁה here perhaps mean the same as ארשׁת in Psalm 21:3? Certainly not. נתן ירשּׁה ל is a customary phrase, the meaning of which, "to give anything to any one as his inheritance or as his own property," is to be retained (e.g., Deuteronomy 2:19). God has acknowledged David's cause; the land of Israel is again wrested from those to whom it does not belong; and now begins a new era in the reign of its rightful king. In view of this the king prays, in Psalm 61:7, Psalm 61:8, that God would add another goodly portion to the duration of his life. The words sound like intercession, but the praying one is the same person as in Psalm 61:2-5. The expression מלכּא משׁיחא (the King Messiah) of the Targum shows to whom the church referred the word "king" after the extinction of the Davidic dynasty. The exalted tone of the wish expressed in Psalm 61:7 (cf. Joel 2:2) favours this without absolutely requiring it (cf. עולמים, Psalm 61:5, Psalm 21:5, and the royal salutation, 1 Kings 1:31; Daniel 2:4, and frequently). There ought (as also e.g., in Psalm 9:8) not to be any question whether ישׁב in Psalm 61:8 signifies "to sit enthroned," or "to sit" equals "to abide;" when the person spoken of is a king it means "to remain enthroned," for with him a being settled down and continuous enthronement are coincident. מן in Psalm 61:8 is imperat. apoc. for מגּה (after the form הס, נס, צו). The poet prays God to appoint mercy and truth as guardian angels to the king (Psalm 40:12, Proverbs 20:28, where out of pause it is צּרוּ; cf. on the other hand Psalm 78:7; Proverbs 2:11; Proverbs 5:2). Since the poet himself is the king for whom he prays, the transition to the first person in v. 9 is perfectly natural. כּן signifies, as it always does, so or thus equals in accordance therewith, corresponding to the fulfilment of these my petitions, thankfully responding to it. לשׁלּמי is the infinitive of the aim or purpose. Singing praise and accompanying it with music, he will make his whole life one continuous paying of vows.
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