Psalm 5:10
Declare them guilty, O God; let them fall by their own devices. Drive them out for their many transgressions, for they have rebelled against You.
Declare them guilty
The phrase "Declare them guilty" in Psalm 5:10 is a plea for divine justice. The Hebrew root word here is "אַשֵּׁם" (asham), which means to be guilty or to bear guilt. In the context of ancient Israel, guilt was not just a legal status but a moral and spiritual condition. The psalmist is asking God to pronounce a verdict on the wicked, reflecting a deep trust in God's righteous judgment. This plea aligns with the broader biblical theme that God is the ultimate judge who discerns the hearts and actions of all people.

O God
The invocation "O God" is a direct appeal to the divine, emphasizing the personal relationship between the psalmist and the Creator. The Hebrew word used here is "אֱלֹהִים" (Elohim), a plural form that denotes majesty and power. This name for God underscores His sovereignty and authority over all creation. In the historical context, calling upon God in this manner reflects a deep-seated belief in His ability to intervene in human affairs and execute justice.

Let them fall by their own devices
The phrase "Let them fall by their own devices" suggests a poetic justice where the wicked are ensnared by their own schemes. The Hebrew word for "devices" is "מוֹעֵצוֹת" (moetzot), which can also mean plans or counsels. This reflects a biblical principle found throughout Scripture, where evil intentions often backfire on the perpetrator. The psalmist's request is not for arbitrary punishment but for a natural consequence of the wicked's actions, highlighting the moral order established by God.

Scatter them
"Scatter them" is a call for the dispersion and defeat of the wicked. The Hebrew root "פּוּץ" (puts) means to scatter or disperse. This imagery is often used in the Old Testament to describe the breaking up of enemy forces or the dispersion of those who oppose God's will. Historically, scattering was a form of divine judgment, as seen in the Tower of Babel narrative. The psalmist's use of this term underscores a desire for God to disrupt the unity and strength of those who do evil.

in the multitude of their transgressions
The phrase "in the multitude of their transgressions" highlights the abundance and severity of the sins committed by the wicked. The Hebrew word "רַב" (rav) means multitude or abundance, and "פֶּשַׁע" (pesha) refers to transgressions or rebellions. This indicates a willful and repeated defiance against God's laws. The psalmist is emphasizing that the sheer volume of their sins warrants divine intervention and judgment.

for they have rebelled against You
The concluding phrase "for they have rebelled against You" identifies the root cause of the wicked's guilt: rebellion against God. The Hebrew word "מָרָה" (marah) means to rebel or be contentious. This rebellion is not just against human authority but against God Himself, which is the ultimate act of defiance. In the biblical narrative, rebellion against God leads to separation from His presence and blessings. The psalmist's acknowledgment of this rebellion serves as a reminder of the seriousness of turning away from God's commandments and the inevitable consequences that follow.

Persons / Places / Events
1. David
- The author of the Psalm, who is seeking God's justice against his enemies.

2. God
- The righteous judge whom David appeals to for justice.

3. Enemies of David
- Those who are guilty of transgressions and rebellion against God.

4. Rebellion
- The act of defying God, which is central to the plea for divine justice.

5. Transgressions
- The sins and wrongdoings of the enemies, which are the basis for David's plea.
Teaching Points
God's Justice is Righteous
God is a righteous judge who will not let sin go unpunished. We can trust in His justice even when we face opposition.

Consequences of Rebellion
Rebellion against God leads to downfall. This serves as a warning to examine our own lives for areas of disobedience.

Prayer for Deliverance
Like David, we can pray for deliverance from those who oppose us, trusting God to handle the situation according to His will.

Self-Reflection on Transgressions
It's important to reflect on our own transgressions and seek repentance, knowing that God is merciful to those who turn back to Him.

Trust in God's Sovereignty
Even when surrounded by adversaries, we can have peace knowing that God is sovereign and in control of all circumstances.
Bible Study Questions
1. How does understanding God's justice influence the way you pray about difficult situations or people in your life?

2. In what ways can you identify with David's plea for justice, and how can you apply this to your own experiences with opposition?

3. Reflect on a time when you faced consequences for your actions. How does this relate to the concept of falling by one's own devices?

4. How can you ensure that your actions align with God's will to avoid rebellion against Him?

5. What steps can you take to trust in God's sovereignty when dealing with adversaries or challenging circumstances?
Connections to Other Scriptures
Psalm 7:9
- This verse also speaks of God as a righteous judge who tests the hearts and minds, emphasizing the theme of divine justice.

Proverbs 11:5-6
- These verses discuss the consequences of wickedness and the righteousness that delivers from death, paralleling the idea of falling by one's own devices.

Romans 1:18-32
- This passage describes the wrath of God against all ungodliness and unrighteousness, similar to the rebellion mentioned in Psalm 5:10.

Galatians 6:7
- The principle of sowing and reaping is evident here, as it relates to the consequences of one's actions, akin to falling by one's own devices.
A Morning PrayerW. Forsyth Psalm 5:1-12
A Morning Prayer: for Sanctuary Service: in Evil TimesC. Clemance Psalm 5:1-12
David's State of Mind in Relation to God and SocietyHomilistPsalm 5:1-12
Prayer to GodThomas Wilcocks.Psalm 5:1-12
The Inward and Outward Sides of the Divine LifeA. Maclaren, D. D.Psalm 5:1-12
The Oratory GateMarvin R. Vincent, D. D.Psalm 5:1-12
The Poverty of Speech in PrayerPsalm 5:1-12
The Prayerful and UnprayerfulF. B. Meyer, B. A.Psalm 5:1-12
The Unspoken Part of PrayerB. Gregory, D. D.Psalm 5:1-12
The Righteousness of GodC. Short Psalm 5:8-12
People
David, Psalmist
Places
Jerusalem
Topics
Abundance, Authority, Banish, Bear, Bring, Cast, Cause, Counsels, Declare, Designs, Destroy, Destruction, Devices, Downfall, Drive, Evil, Fall, Forced, Guilt, Guilty, Hold, Intrigues, Multitude, O, Rebelled, Rebellious, Sins, Thrust, Transgressions
Dictionary of Bible Themes
Psalm 5:10

     6112   banishment
     6222   rebellion, against God

Psalm 5:9-10

     6632   conviction

Library
A Staircase of Three Steps
'All those that put their trust in Thee ... them also that love Thy name ... the righteous.'--PSALM v. 11, 12. I have ventured to isolate these three clauses from their context, because, if taken in their sequence, they are very significant of the true path by which men draw nigh to God and become righteous. They are all three designations of the same people, but regarded under different aspects and at different stages. There is a distinct order in them, and whether the Psalmist was fully conscious
Alexander Maclaren—Expositions of Holy Scripture

Morning Hymn.
"My voice shalt thou hear in the morning, O Lord."--Psalm 5:3. "Morgen glanz der Ewigkeit." [35]Knov. von Rosenroth. transl., Jane Borthwick, 1855 Jesus, Sun of righteousness, Brightest beam of Love Divine, With the early morning rays Do Thou on our darkness shine, And dispel with purest light All our night! As on drooping herb and flower Falls the soft refreshing dew, Let Thy Spirit's grace and power All our weary souls renew; Sbowers of blessing over all Softly fall! Like the sun's reviving
Jane Borthwick—Hymns from the Land of Luther

Morning Hymns
Morning Hymns. [2] My voice shalt Thou hear in the morning, O Lord; in the morning will I direct my prayer unto Thee, and will look up. Psalm 5:3
Catherine Winkworth—Lyra Germanica: The Christian Year

Moreover what is Written "Thou Wilt Destroy all that Speak Leasing...
35. Moreover what is written "Thou wilt destroy all that speak leasing:" [2360] one saith that no lie is here excepted, but all condemned. Another saith: Yea verily: but they who speak leasing from the heart, as we disputed above; for that man speaketh truth in his heart, who hateth the necessity of lying, which he understands as a penalty of the moral life. Another saith: All indeed will God destroy who speak leasing, but not all leasing: for there is some leasing which the Prophet was at that time
St. Augustine—On Lying

But if no Authority for Lying Can be Alleged...
9. But if no authority for lying can be alleged, neither from the ancient Books, be it because that is not a lie which is received to have been done or said in a figurative sense, or be it because good men are not challenged to imitate that which in bad men, beginning to amend, is praised in comparison with the worse; nor yet from the books of the New Testament, because Peter's correction rather than his simulation, even as his tears rather than his denial, is what we must imitate: then, as to those
St. Augustine—On Lying

A Great Deal for Me to Read Hast Thou Sent...
1. A great deal for me to read hast thou sent, my dearest brother Consentius: a great deal for me to read: to the which while I am preparing an answer, and am drawn off first by one, then by another, more urgent occupation, the year has measured out its course, and has thrust me into such straits, that I must answer in what sort I may, lest the time for sailing being now favorable, and the bearer desirous to return, I should too long detain him. Having therefore unrolled and read through all that
St. Augustine—Against Lying

On the Other Hand, those who Say that we must Never Lie...
6. On the other hand, those who say that we must never lie, plead much more strongly, using first the Divine authority, because in the very Decalogue it is written "Thou shall not bear false witness;" [2306] under which general term it comprises all lying: for whoso utters any thing bears witness to his own mind. But lest any should contend that not every lie is to be called false witness, what will he say to that which is written, "The mouth that lieth slayeth the soul:" [2307] and lest any should
St. Augustine—On Lying

What Then, if a Homicide Seek Refuge with a Christian...
22. What then, if a homicide seek refuge with a Christian, or if he see where the homicide have taken refuge, and be questioned of this matter by him who seeks, in order to bring to punishment a man, the slayer of man? Is he to tell a lie? For how does he not hide a sin by lying, when he for whom he lies has been guilty of a heinous sin? Or is it because he is not questioned concerning his sin, but about the place where he is concealed? So then to lie in order to hide a person's sin is evil; but
St. Augustine—On Lying

Since the Case is So, what is Man...
19. Since the case is so, what is man, while in this life he uses his own proper will, ere he choose and love God, but unrighteous and ungodly? "What," I say, "is man," a creature going astray from the Creator, unless his Creator "be mindful of him," [2683] and choose [2684] him freely, and love [2685] him freely? Because he is himself not able to choose or love, unless being first chosen and loved he be healed, because by choosing blindness he perceiveth not, and by loving laziness is soon wearied.
St. Augustine—On Patience

Second Sunday after Trinity Exhortation to Brotherly Love.
Text: 1 John 3, 13-18. 13 Marvel not, brethren, if the world hateth you. 14 We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath the world's goods, and beholdeth his brother in need, and shutteth
Martin Luther—Epistle Sermons, Vol. III

Question of the Division of Life into the Active and the Contemplative
I. May Life be fittingly divided into the Active and the Contemplative? S. Augustine, De Consensu Evangelistarum, I., iv. 8 " Tractatus, cxxiv. 5, in Joannem II. Is this division of Life into the Active and the Contemplative a sufficient one? S. Augustine, Of the Trinity, I., viii. 17 I May Life be fittingly divided into the Active and the Contemplative? S. Gregory the Great says[291]: "There are two kinds of lives in which Almighty God instructs us by His Sacred Word--namely, the active and
St. Thomas Aquinas—On Prayer and The Contemplative Life

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Covenant Duties.
It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made
John Cunningham—The Ordinance of Covenanting

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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