Keil & Delitzsch

On Psalms 139:19-22

And this God is by many not only not believed in and loved, but even hated and blasphemed! The poet now turns towards these enemies of God in profound vexation of spirit. The אם, which is conditional in Psa 139:8, here is an optative o si, as in Psa 81:9; Psa 95:7. The expression תּקטל אלוהּ reminds one of the Book of Job, for, with the exception of our Psalm, this is the only book that uses the verb קטל, which is more Aramaic than Hebrew, and the divine name Eloah occurs more frequently in it than anywhere else. The transition from the optative to the imperative סוּרוּ is difficult; it would have been less so if the Waw copul. had been left out: cf. the easier expression in Psa 6:9; Psa 119:115. But we may not on this account seek to read יסוּרוּ, as Olshausen does. Everything here is remarkable; the whole Psalm has a characteristic form in respect to the language. מנּי is the ground-form of the overloaded ממּנּי, and is also like the Book of Job, Job 21:16, cf. מנהוּ Job 4:12, Psa 68:24. The mode of writing ימרוּך (instead of which, however, the Babylonian texts had יאמרוּך) is the same as in Sa2 19:15, cf. in Sa2 20:9 the same melting away of the Aleph into the preceding vowel in connection with אחז, in Sa2 22:40 in connection with אזּר, and in Isa 13:20 with אהל. Construed with the accusative of the person, אמר here signifies to declare any one, profiteri, a meaning which, we confess, does not occur elsewhere. But למזמּה (cf. למרמה, Psa 24:4; the Targum: who swear by Thy name for wantonness) and the parallel member of the verse, which as it runs is moulded after Exo 20:7, show that it has not to be read ימרוּך (Quinta: παρεπικρανάν σε). The form נשׁוּא, with Aleph otians, is also remarkable; it ought at least to have been written נשׂאוּ (cf. נרפּוּא, Eze 47:8) instead of the customary נשׂאוּ; yet the same mode of writing is found in the Niphal in Jer 10:5, ינשׁוּא, it assumes a ground-form נשׂה (Psa 32:1) = נשׂא, and is to be judged of according to אבוּא in Isa 28:12 [Ges. 23, 3, rem. 3]. Also one feels the absence of the object to נשׁוּא לשּׁוא. It is meant to be supplied according to the decalogue, Exo 20:7, which certainly makes the alteration שׁמך (Bttcher, Olsh.) or זכרך (Hitzig on Isa 26:13), instead of עריך, natural. But the text as we now have it is also intelligible: the object to נשׂוא is derived from ימרוך, and the following עריך is an explanation of the subject intended in נשׂוא that is introduced subsequently. Psa 89:52 proves the possibility of this structure of a clause. It is correctly rendered by Aquila ἀντίζηλοί σου, and Symmachus οἱ ἐναντίοι σου. ער, an enemy, prop. one who is zealous, a zealot (from עוּר, or rather עיר, = Arab. gâr, med. Je, ζηλοῦν, whence עיר, Arab. gayrat = קנאה), is a word that is guaranteed by Sa1 28:16; Dan 4:16, and as being an Aramaism is appropriate to this Psalm. The form תּקומם for מתּקומם has cast away the preformative Mem (cf. שׁפתּים and משׁפּתים, מקּרה in Deu 23:11 for ממּקּרה); the suffix is to be understood according to Psa 17:7. Pasek stands between יהוה and אשׂנה in order that the two words may not be read together (cf. Job 27:13, and above Psa 10:3). התקוטט as in the recent Psa 119:158. The emphasis in Psa 139:22 lies on לי; the poet regards the adversaries of God as enemies of his own. תּכלית takes the place of the adjective: extremo (odio) odi eos. Such is the relation of the poet to the enemies of God, but without indulging any self-glorying.

Matthew Henry

On Psalms 139:17-24

Here the psalmist makes application of the doctrine of God's omniscience, divers ways.

I. He acknowledges, with wonder and thankfulness, the care God had taken of him all his days, Psa 139:17, Psa 139:18. God, who knew him, thought of him, and his thoughts towards him were thoughts of love, thought of good, and not of evil, Jer 29:11. God's omniscience, which might justly have watched over us to do us hurt, has been employed for us, and has watched over us to do us good, Jer 31:28. God's counsels concerning us and our welfare have been, 1. Precious to admiration: How precious are they! They are deep in themselves, such as cannot possibly be fathomed and comprehended. Providence has had a vast reach in its dispensations concerning us, and has brought things about for our good quite beyond our contrivance and foresight. They are dear to us; we must think of them with a great deal of reverence, and yet with pleasure and thankfulness. Our thoughts concerning God must be delightful to us, above any other thoughts. 2. Numerous to admiration: How great is the sum of them! We cannot conceive how many God's kind counsels have been concerning us, how many good turns he has done us, and what variety of mercies we have received from him. If we would count them, the heads of them, much more the particulars of them, they are more in number than the sand, and yet every one great and very considerable, Psa 40:5. We cannot conceive the multitude of God's compassions, which are all new every morning. 3. Constant at all times: "When I awake, every morning, I am still with thee, under thy eye and care, safe and easy under thy protection." This bespeaks also the continual devout sense David had of the eye of God upon him: When I awake I am with thee, in my thoughts; and it would help to keep us in the fear of the Lord all the day long if, when we awake in the morning, our first thoughts were of him and we did then set him before us.

II. He concludes from this doctrine that ruin will certainly be the end of sinners. God knows all the wickedness of the wicked, and therefore he will reckon for it: "Surely thou wilt slay the wicked, O God! for all their wickedness is open before thee, however it may be artfully disguised and coloured over, to hide it from the eye of the world. However thou suffer them to prosper for a while, surely thou wilt slay them at last." Now observe, 1. The reason why God will punish them, because they daringly affront him and set him at defiance (Psa 139:20): They speak against thee wickedly; they set their mouth against the heavens (Psa 73:9), and shall be called to account for the hard speeches they have spoken against him, Jde 1:15. They are his enemies, and declare their enmity by taking his name in vain, as we show our contempt of a man if we make a by-word of his name, and never mention him but in a way of jest and banter. Those that profane the sacred forms of swearing or praying by using them in an impertinent irreverent manner take God's name in vain, and thereby show themselves enemies to him. Some make it to be a description of hypocrites: "They speak of thee for mischief; they talk of God, pretending to piety, but it is with some ill design, for a cloak of maliciousness; and, being enemies to God, while they pretend friendship, they take his name in vain; they swear falsely." 2. The use David makes of this prospect which he has of the ruin of the wicked. (1.) He defies them: "Depart from me, you bloody men; you shall not debauch me, for I will not admit your friendship nor have fellowship with you; and you cannot destroy me, for, being under God's protection, he shall force you to depart from me." (2.) He detests them (Psa 139:21, Psa 139:22): "Lord, thou knowest the heart, and canst witness for me; do not I hate those that hate thee, and for that reason, because they hate thee? I hate them because I love thee, and hate to see such affronts and indignities put upon thy blessed name. Am not I grieved with those that rise up against thee, grieved to see their rebellion and to foresee their ruin, which it will certainly end in?" Note, Sin is hated, and sinners are lamented, by all that fear God. "I hate them" (that is, "I hate the work of them that turn aside," as he explains himself, Psa 101:3) "with a sincere and perfect hatred; I count those that are enemies to God as enemies to me, and will not have any intimacy with them," Psa 69:8.

III. He appeals to God concerning his sincerity, Psa 139:23, Psa 139:24. 1. He desires that as far as he was in the wrong God would discover it to him. Those that are upright can take comfort in God's omniscience as a witness of their uprightness, and can with a humble confidence beg of him to search and try them, to discover them to themselves (for a good man desires to know the worst of himself) and to discover them to others. He that means honestly could wish he had a window in his breast that any man may look into his heart: "Lord, I hope I am not in a wicked way, but see if there be any wicked way in me, any corrupt inclination remaining; let me see it; and root it out of me, for I do not allow it." 2. He desires that, as far as he was in the right, he might be forwarded in it, which he that knows the heart knows how to do effectually: Lead me in the way everlasting. Note, (1.) The way of godliness is an everlasting way; it is everlastingly true and good, pleasing to God and profitable to us, and will end in everlasting life. It is the way of antiquity (so some), the good old way. (2.) All the saints desire to be kept and led in this way, that they may not miss it, turn out of it, nor tire in it.

Spurgeon's Treasury of David

I hate them with perfect hatred. He does not leave it a matter of question. He does not occupy a neutral position. His hatred to bad, vicious, blasphemous men is intense, complete, energetic. He is as whole hearted in his hate of wickedness as in his love of goodness. I count them mine enemies. He makes a personal matter of it. They may have done him no ill, but if they are doing despite to God, to his laws, and to the great principles of truth and righteousness, David proclaims war against them. Wickedness passes men into favour with unrighteous spirits; but it excludes them from the communion of the just. We pull up the drawbridge and man the walls when a man of Belial goes by our castle. His character is a casus belli; we cannot do otherwise than contend with those who contend with God.

Tyndale Study Notes

On Psalms 139:21-22

139:21 I hate: Rejection of evil is a mark of wisdom (see 1:1; 5:4-6).

Tyndale Open Study Notes · CC BY-SA 4.0