My eye also shall see my desire on my enemies, and my ears shall hear my desire of the wicked that rise up against me.
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EXPOSITORY (ENGLISH BIBLE)Mine eye also.—Better, And my eye looked upon (was able to look without fear) my insidious foes, and for their rising against me as villains my ears listened (without alarm).Psalm 92:11. Mine eye also shall see my desire, &c. — The words, my desire, are twice inserted in this verse by our translators, and it seems improperly, as there is nothing for them in the original, which is literally, Mine eye also shall look upon mine enemies, and mine ears shall hear of the wicked that rise up against me; nor are they found in the Septuagint, or in several other versions ancient and modern. There is indeed an ellipsis, but, as Dr. Horne observes, would it not be better to supply it thus: “Mine eye shall behold the fall of mine enemies; and mine ears shall hear of the destruction of the wicked?” &c. The psalmist undoubtedly foresaw their dreadful doom, but we cannot infer, from that circumstance, that he desired it.Psalm 54:7, note; Psalm 59:10, note.
On mine enemies - The word used here - שׁור shûr - occurs nowhere else. It means, properly, a lier-in-wait; one who "watches;" one who is in ambush; and refers to persons who "watched" his conduct; who "watched" for his ruin.My desire, to wit, in the ruin of thine and mine incorrigible enemies.
Shall hear; what I do not see myself, I shall understand by the certain reports of others.
"shall see destruction;''
Aben Ezra, shall see "the vengeance of God", as in Psalm 58:10, and Kimchi, as we do, shall "see what I will", or "my desire"; which arose not from a revengeful spirit, or from a spirit of private revenge, but from a regard to the glory of God, and the honour of his name; and in no other view could the destruction of fellow creatures, though his enemies, be grateful to him:
and mine ears shall hear my desire of the wicked that rise up against me; he should see the ruin of some, and hear of the destruction of others; that which his eyes saw not, his ears should hear; the report would be brought to him; as in the latter day the voice of the angel will be heard, "Babylon is fallen"; and other voices heard in heaven, giving glory to God; an account of which will be acceptable to the saints, because of the justice of God, and the honour of it, as well as because it will make for their future peace and comfort, Revelation 18:2.Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise up against me.
EXEGETICAL (ORIGINAL LANGUAGES)11. And mine eye hath seen (its desire) upon them that laid wait for me:
Mine ear heard (its pleasure) of them that rose up against me to do evil.
Cp. Psalm 54:7; Psalm 59:10, &c. Do the words grate upon our ears as we repeat the Psalm? Their form indeed belongs to the O.T., yet even the Christian is bidden to rejoice at the judgement of the enemies of God’s kingdom (Revelation 18:20).Verse 11. - Mine eye also shall see my desire on mine enemies (comp. Psalm 54:7; Psalm 59:10). The "desire" is probably that expressed in Psalm 91:13. And mine ears shall hear my desire of the wicked that rise up against me. This is an unusual phrase, but sufficiently intelligible. Triumph over enemies is perceived both by the eye and by the ear. Psalm 44:2; Psalm 64:10; Psalm 90:16, etc.), מעשׂי ידיך denotes the works of the Creator of the world, although not to the exclusion of those of the Ruler of the world (Psalm 143:5). To be able to rejoice over the revelation of God in creation and the revelation of God in general is a gift from above, which the poet thankfully confesses that he has received. The Vulgate begins Psalm 92:5 Quia delectasti me, and Dante in his Purgatorio, xxviii. 80, accordingly calls the Psalm il Salmo Delectasti; a smiling female form, which represents the life of Paradise, says, as she gathers flowers, she is so happy because, with the Psalm Delectasti, she takes a delight in the glory of God's works. The works of God are transcendently great; very deep are His thoughts, which mould human history and themselves gain from in it (cf. Psalm 40:6; Psalm 139:17., where infinite fulness is ascribed to them, and Isaiah 55:8, where infinite height is ascribed to them). Man can neither measure the greatness of the divine works nor fathom the depth of the divine thoughts; he who is enlightened, however, perceives the immeasurableness of the one and the unfathomableness of the other, whilst a אישׁ־בּער, a man of animal nature, homo brutus (vid., Psalm 73:22), does not come to the knowledge (לא ידע, used absolutely as in Psalm 14:4), and כּסיל, a blockhead, or one dull in mind, whose carnal nature outweighs his intellectual and spiritual nature, does not discern את־זאת (cf. 2 Samuel 13:17), id ipsum, viz., how unsearchable are God's judgments and untrackable His ways (Romans 11:33).
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