Psalms 5:6

Thou shalt destroy - Thou wilt bring to ruin; thou wilt cause to perish; that is, cause to perish as the wicked are caused to perish, by being punished. The idea is that God could not approve their cause; could not favor them; could not give them prosperity, and that they must be overthrown and punished. As in the previous verses, so here, David refers to this as a general characteristic of God, but with an implied reference to his enemies.

Them that speak leasing - Lies; the word “leasing” being the old Saxon word to denote falsehood. See Psalms 4:2. It is not found elsewhere in our common version. The allusion here is to his enemies, and the idea is that they were false and treacherous; a description which will well apply to them on the supposition that this refers to the rebellion of Absalom. See the introduction to the psalm.

The Lord will abhor - Will hate; will hold in abomination. That is, he will show his abhorrence by punishing such as are here referred to.

The bloody and deceitful man - The man of blood and fraud; the man who sheds blood, and is guilty of treachery and fraud. Margin, “man of bloods and deceit.” The “man of bloods,” - “the plural form being commonly used where there is reference to blood-guiltiness or murder.” - “Prof. Alexander.” See Genesis 4:10; Psalms 51:14. The idea seems to be that of shedding “much” blood. The reference here, as before, is to a general characteristic of the Divine Mind, with a special reference to the character of David’s enemies, as being distinguished for fraud and blood-guiltiness. On the supposition (see introduction) that this refers to the rebellion of Absalom, there can be no difficulty in seeing the propriety of the application. It was on these grounds that the psalmist directed his prayer to God. He was confident that his was a righteous cause; he was as sure that his enemies were engaged in a wicked cause; and he felt, therefore, that “he” might go before God and seek his interposition, with the assurance that all his attributes, as a righteous and holy God, would be enlisted in his favor. God has “no” attribute which can take part with a sinner, or on which a sinner can rely; the righteous can appeal to “every” attribute in the divine nature as a ground of confidence and hope.