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Text -- Psalms 5:1-10 (NET)
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My prayer accompanied with deep thoughts and fervent affections of soul.
Wesley: Psa 5:3 - -- Every morning. As soon as I wake, I am still with thee, as he saith, Psa 139:18. The first thing that I do is to pray to thee.
Every morning. As soon as I wake, I am still with thee, as he saith, Psa 139:18. The first thing that I do is to pray to thee.
Thou dost not approve of, nor delight in them, or in their prayers.
With an holy dread and reverence of thy majesty.
Looking towards it, when I cannot come to it.
That I may give them no occasion of slandering me, or religion for my sake.
The way wherein thou wouldst have to one walk.
That I may clearly discern it, and readily walk in it.
Wesley: Psa 5:9 - -- Wide opened ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey.
Wide opened ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey.
Out of thy land, and from among thy people.
JFB: Psa 5:1 - -- Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as ...
Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people. (Psa 5:1-12)
JFB: Psa 5:1 - -- Moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Rom 8:26-27.
Moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Rom 8:26-27.
Thus by covenant relation interested in my cause.
JFB: Psa 5:3 - -- Literally, "set in order," as the showbread was placed or set in order (Exo 40:23).
Literally, "set in order," as the showbread was placed or set in order (Exo 40:23).
Especially such as denotes a negation, or defect, that is, of moral principle.
JFB: Psa 5:7 - -- Literally, "palace," applied to God's residence, the Holy of Holies (1Sa 3:3; 2Sa 22:7); the inner part of the tabernacle.
Not in; the high priest alone was allowed to enter.
An attribute implying faithfulness in promises as well as threatenings.
That is, make the way of providence plain.
JFB: Psa 5:9 - -- The wicked are not reliable because by nature they are full of wickedness, or literally, "wickednesses," of every kind (Rom 8:7).
The wicked are not reliable because by nature they are full of wickedness, or literally, "wickednesses," of every kind (Rom 8:7).
A dwelling-place of corruption, emitting moral putridness.
Or, "condemn" them to destruction as guilty.
Clarke: Psa 5:1 - -- Give ear to my words - This is properly a morning hymn, as the preceding was an evening hymn. We have seen from the conclusion of the last Psalm tha...
Give ear to my words - This is properly a morning hymn, as the preceding was an evening hymn. We have seen from the conclusion of the last Psalm that David was very happy, and lay down and slept in the peace and love of his God. When he opens his eyes on the following morning, he not only remembers but feels the happiness of which he spoke; and with his first recollections he meditates on the goodness and mercy of God, and the glorious state of salvation into which he had been brought. He calls on God to give ear to his words; probably words of God’ s promises which he had been pleading.
Clarke: Psa 5:2 - -- Hearken unto the voice of my cry - We may easily find the process through which David’ s mind was now passing
1. We have seen...
Hearken unto the voice of my cry - We may easily find the process through which David’ s mind was now passing
1. We have seen from the preceding Psalm that he lay down in a very happy frame of mind, and that he had enjoyed profound repose
2. As soon as he awakes in the morning, his heart, having a right direction, resumes its work
3. He meditates on God’ s goodness; and on his own happy state, though pursued by enemies, and only safe as long as God preserved him by an almighty hand and especial providence
4. This shows him the need he has of the continual protection of the Most High; and therefore he begins to form his meditation and the desires of his heart into words, to which he entreats the Lord to give ear
5. As he was accustomed to have answers to his prayers, he feels the necessity of being importunate! and therefore lifts up his voice
6. Seeing the workers of iniquity, liars, and blood-thirsty men strong to accomplish their own purposes in the destruction of the godly, he becomes greatly in earnest, and cries unto the Lord: "Hearken unto the voice of my cry.
7. He knows that, in order to have a right answer, he must have a proper disposition of mind. He feels his subjection to the supreme authority of the Most High, and is ready to do his will and obey his laws; therefore he prays to God as his lying: "Hearken, my King and my God."I have not only taken thee for my God, to save, defend, and make me happy; but I have taken thee for my King, to govern, direct, and rule over me
8. Knowing the necessity and success of prayer, he purposes to continue in the spirit and practice of it: "Unto thee will I pray."R. S. Jarchi gives this a pretty and pious turn: "When I have power to pray, and to ask for the things I need, then, O Lord, give ear to my words; but when I have no power to plead with thee, and fear seizes on my heart, then, O Lord, consider my meditation!"
Clarke: Psa 5:3 - -- My voice shalt thou hear in the morning - We find from this that he had not prayed in vain. He had received a blessed answer; God had lifted upon hi...
My voice shalt thou hear in the morning - We find from this that he had not prayed in vain. He had received a blessed answer; God had lifted upon him the light of his countenance, and he therefore determines to be an early applicant at the throne of grace: "My voice shalt thou hear in the morning."He finds it good to begin the day with God; to let Divine things occupy the first place in his waking thoughts; as that which first occupies the mind on awaking is most likely to keep possession of the heart all the day through
Clarke: Psa 5:3 - -- In the morning will I direct my prayer - Here seems to be a metaphor taken from an archer. He sees his mark; puts his arrow in his bow; directs his ...
In the morning will I direct my prayer - Here seems to be a metaphor taken from an archer. He sees his mark; puts his arrow in his bow; directs his shaft to the mark, i.e., takes his aim; lets fly, and then looks up, to see if he have hit his mark. Prayers that have a right aim, will have a prompt answer; and he who sends up his petitions to God through Christ, from a warm, affectionate heart, may confidently look up for an answer, for it will come. If an immediate answer be not given, let not the upright heart suppose that the prayer is not heard. It has found its way to the throne; and there it is registered.
Clarke: Psa 5:4 - -- Neither shall evil dwell with thee - As thou art holy, so thou hast pleasure only in holiness; and as to evil men, they shall never enter into thy g...
Neither shall evil dwell with thee - As thou art holy, so thou hast pleasure only in holiness; and as to evil men, they shall never enter into thy glory;
Clarke: Psa 5:5 - -- The foolish shall not stand - He is a fool and a madman who is running himself out of breath for no prize, who is fighting against the Almighty; thi...
The foolish shall not stand - He is a fool and a madman who is running himself out of breath for no prize, who is fighting against the Almighty; this every wicked man does; therefore is every wicked man a fool and a madman
Clarke: Psa 5:5 - -- Thou hatest all workers of iniquity - Some sin now and then, others generally; some constantly, and some labor in it with all their might. These are...
Thou hatest all workers of iniquity - Some sin now and then, others generally; some constantly, and some labor in it with all their might. These are the Workers of iniquity. Such even the God of infinite love and mercy hates. Alas! what a portion have the workers of iniquity! the hatred of God Almighty!
Clarke: Psa 5:6 - -- That speak leasing - Falsity, from the Anglo-Saxon leasunge , a lie, falsity, deceit; from leas , lie, which is from the verb leasian to lie. See ...
That speak leasing - Falsity, from the Anglo-Saxon
Clarke: Psa 5:6 - -- The Lord will abhor the bloody and deceitful man - איש דמים ish damim , the man of bloods; for he who has the spirit of a murderer, will rar...
The Lord will abhor the bloody and deceitful man -
Clarke: Psa 5:7 - -- In the multitude of thy mercy - David considered it an inexpressible privilege to be permitted to attend public worship; and he knew that it was onl...
In the multitude of thy mercy - David considered it an inexpressible privilege to be permitted to attend public worship; and he knew that it was only through the multitude of God’ s mercy that he, or any man else, could enjoy such a privilege. He knew farther that, from the multitude of this mercy, he might receive innumerable blessings in his house. In this spirit, and with this dependence, he went to the house of the Lord. He who takes David’ s views of this subject will never, willingly, be absent from the means of grace
Clarke: Psa 5:7 - -- In thy fear - Duly considering the infinite holiness of thy majesty, will I worship, אשתחוה eshtachaveh , will I bow and prostrate myself in ...
In thy fear - Duly considering the infinite holiness of thy majesty, will I worship,
Clarke: Psa 5:7 - -- Toward thy holy temple - If David was the author of this Psalm, as is generally agreed, the temple was not built at this time: only the tabernacle t...
Toward thy holy temple - If David was the author of this Psalm, as is generally agreed, the temple was not built at this time: only the tabernacle then existed; and in the preceding clause he speaks of coming into the house, by which he must mean the tabernacle. But temple here may signify the holy of holies, before which David might prostrate himself while in the house, i.e., the court of the tabernacle. Even in the house of God, there is the temple of God; the place where the Divine Shechinah dwells. God was in Christ reconciling the world to himself. In him dwelt all the fullness of the Godhead bodily. In all ages and dispensations, Jesus was ever the temple where the Supreme Deity was met with and worshipped. The human nature of Jesus was the real temple of the Deity. Nowhere else can God be found.
Clarke: Psa 5:8 - -- Lead me, O Lord, in thy righteousness - When entered into the house, and prostrated before the temple, he knew that, unless God continued to lead an...
Lead me, O Lord, in thy righteousness - When entered into the house, and prostrated before the temple, he knew that, unless God continued to lead and direct, he was not likely to profit even by such great advantages. We need God not only to bring us to his house, but to keep our feet while we are there
Clarke: Psa 5:8 - -- Because of mine enemies - His conduct was marked; his enemies looked upon and watched him with an evil eye. They would have been glad of his halting...
Because of mine enemies - His conduct was marked; his enemies looked upon and watched him with an evil eye. They would have been glad of his halting, that they might have brought a reproach on the good cause which he had espoused. O how cautiously should those walk who make a profession of living to God, of knowing themselves to be in his favor, and of being delivered from all sin in this life
Clarke: Psa 5:8 - -- Make thy way straight - Show me that I must go right on; and let thy light always shine on my path, that I may see how to proceed.
Make thy way straight - Show me that I must go right on; and let thy light always shine on my path, that I may see how to proceed.
Clarke: Psa 5:9 - -- No faithfulness in their mouth - They make professions of friendship; but all is hollow and deceitful: "They flatter with their tongue.
No faithfulness in their mouth - They make professions of friendship; but all is hollow and deceitful: "They flatter with their tongue.
Very wickedness - Their heart is full of all kinds of depravity
Clarke: Psa 5:9 - -- Their throat is an open sepulcher - It is continually gaping for the dead; and sends forth effluvia destructive to the living. I fear that this is t...
Their throat is an open sepulcher - It is continually gaping for the dead; and sends forth effluvia destructive to the living. I fear that this is too true a picture of the whole human race, totally corrupt within, and abominable without. The heart is the center and spring of this corruption; and the words and actions of men, which proceed from this source, will send out incessant streams of various impurity; and thus they continue till the grace of God changes and purifies the heart.
Clarke: Psa 5:10 - -- Destroy thou them, O God - All these apparently imprecatory declarations should be translated in the future tense, to which they belong; and which s...
Destroy thou them, O God - All these apparently imprecatory declarations should be translated in the future tense, to which they belong; and which shows them to be prophetic. Thou Wilt destroy them; thou Wilt cast them out, etc.
Calvin: Psa 5:1 - -- I presume not positively to determine whether David, in this psalm, bewails the wrongs which he suffered from his enemies at some particular time, or...
I presume not positively to determine whether David, in this psalm, bewails the wrongs which he suffered from his enemies at some particular time, or whether he complains generally of the various persecutions with which, for a long time, he was harassed under Saul. Some of the Jewish commentators apply the psalm even to Absalom; because, by the bloody and deceitful man, they think Doeg and Ahithophel are pointed out. To me, however, it appears more probable, that when David, after the death of Saul, had got peaceable possession of the kingdoms he committed to writing the prayers which he had meditated in his afflictions and dangers. But to come to the words:— First, he expresses one thing in three different ways; and this repetition denotes the strength of his affection, and his long perseverance in prayer. For he was not so fond of many words as to employ different forms of expression, which had no meaning; but being deeply engaged in prayer, he represented, by these various expressions, the variety of his complaints. 66 It therefore signifies, that he prayed neither coldly nor only in few words; but that, according as the vehemence of his grief urged him, he was earnest in bewailing his calamities before God; and that since it did not immediately appear what would be their issue, he persevered in repeating the same complaints. Again, he does not expressly state what he desires to ask from God: 67 but there is a greater force in this kind of suppression, than if he had spoken distinctly. By not uttering the desires of his heart, he shows more emphatically that his inward feelings, which he brought with him before God, were such that language was insufficient to express them. Again, the word cry, which signifies a loud and sonorous utterance of the voice, serves to mark the earnestness of his desire. David did not cry out as it were into the ears of one who was deaf; but the vehemence of his grief and his inward anguish, burst forth into this cry. The verb
Calvin: Psa 5:3 - -- The first sentence may also be read in the future tense of the indicative mood, Thou shalt hear my prayer. But, in my opinion, the verb is rather i...
The first sentence may also be read in the future tense of the indicative mood, Thou shalt hear my prayer. But, in my opinion, the verb is rather in the optative mood, as I have translated it. Having besought God to grant his requests, he now entreats him to make haste. Some think he alludes to the morning prayers which were wont to be joined with the daily sacrifices in the temple, according to the appointment of the law. Although I do not disapprove of this opinion, yet I have no doubt but that, constrained by the weariness of a somewhat lengthened delay, he wishes his deliverance to be hastened; as if he had said, “As soon as I awaken this will be the first subject of my thoughts. Therefore, O Lord, delay no longer the help of which I stand in need, but grant immediately my desires.” The expression, To direct unto God, I take to signify the same thing as directly to approach to God. Many, as if the language were elliptical, supply the words, my prayer. But in my judgment, David rather intends to declare that he was not turned hither and thither, nor drawn different ways by the temptations to which he was exposed, but that to betake himself to God was the settled order of his life. There is, in the words, an implied contrast between the rambling and uncertain movements of those who look around them for worldly helps, or depend on their own counsels and the direct leading of faith, by which all the godly are withdrawn from the vain allurements of the world, and have recourse to God alone. The Hebrew word
Calvin: Psa 5:4 - -- Here David makes the malice and wickedness of his enemies an argument to enforce his prayer for the divine favor towards him. The language is indeed ...
Here David makes the malice and wickedness of his enemies an argument to enforce his prayer for the divine favor towards him. The language is indeed abrupt, as the saints in prayer will often stammer; but this stammering is more acceptable to God than all the figures of rhetoric, be they ever so fine and glittering. Besides, the great object which David has in view, is to show, that since the cruelty and treachery of his enemies had reached their utmost height, it was impossible but that God would soon arrest them in their course. His reasoning is grounded upon the nature of God. Since righteousness and upright dealing are pleasing to him, David, from this, concludes that he will take vengeance on all the unjust and wicked. And how is it possible for them to escape from his hand unpunished, seeing he is the judge of the world? The passage is worthy of our most special attention. For we know how greatly we are discouraged by the unbounded insolence of the wicked. If God does not immediately restrain it, we are either stupified and dismayed, or cast down into despair. But David, from this, rather finds matter of encouragement and confi-dence. The greater the lawlessness with which his enemies proceeded against him, the more earnestly did he supplicate preservation from God, whose office it is to destroy all the wicked, because he hates all wickedness. Let all the godly, therefore, learn, as often as they have to contend against violence, deceit, and injustice, to raise their thoughts to God in order to encourage themselves in the certain hope of deliverance, according as Paul also exhorts them in 2Th 1:5, “Which is,” says he, “a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us.” And assuredly he would not be the judge of the world if there were not laid up in store with him a recompense for all the ungodly. One use, then, which may be made of this doctrine is this, — when we see the wicked indulging themselves in their lusts, and when, in consequence, doubts steal into our minds as to whether God takes any care of us, we should learn to satisfy ourselves with the consideration that God, who hates and abhors all iniquity, will not permit them to pass unpunished, and although he bear with them for a time, he will at length ascend into the judgment-seat, and show himself an avenger, as he is the protector and defender of his people. 73 Again, we may infer from this passage the common doctrine, that God, although he works by Satan and by the ungodly, and makes use of their malice for executing his judgments, is not, on this account, the author of sin, nor is pleased with it because the end which he purposes is always righteous; and he justly condemns and punishes those who, by his mysterious providence, are driven whithersoever he pleases.
In the 4th verse some take
Calvin: Psa 5:7 - -- Some think that the word and, by which this sentence is joined to the preceding, is put for but; as if David, comparing himself with the ungodly, d...
Some think that the word and, by which this sentence is joined to the preceding, is put for but; as if David, comparing himself with the ungodly, declared and assured himself that God would be merciful to him, while he abhorred and would destroy the wicked. But I leave it to my readers to judge whether it does not suit the passage better to consider this verse as an inference from what goes before, which might be put in this form: ”O Lord, thou canst not bear with the wicked; when, therefore, I am saved out of their hands by thy power, I will come to present myself before thee in thy temple, to give thee thanks for the deliverance which thou hast vouchsafed to me.” If the former interpretation be preferred, then the prophet, by simply commending his own piety towards God, separates himself from the class of whom he spoke. The scope of the passage leads us to understand him as promising to give thanks to God. He had before spoken of his enemies as hated of God; and now, being persuaded that God will keep him in safety, he calls himself to the exercise of gratitude. I will come into thy temples says he, in the multitude of thy mercy; as if he had said, I may now seem to be in a condition almost desperate, but by the favor of God, I shall be kept in perfect safety. This passage, therefore, teaches us, that when we are afflicted by the most distressing temptations, we ought to set the grace of God before our eyes, in order thereby to be supported with the hope of the divine interposition amidst the greatest dangers. Farther, as our carnal minds either wickedly undervalue the grace of God, or put the low estimate upon it which is commonly put by the world, let us learn to extol its wonderful greatness, which is sufficient to enable us to overcome all fears. The primary object of David was to encourage himself in the assured hope of preservation from the mercy of God; but at the same time he shows, that upon obtaining deliverance, he will be grateful to God for it, and keep it in remembrance. And as hypocrites, in giving thanks to God, do nothing else but profane his name, inasmuch as they themselves are unholy and polluted, he therefore resolves to come in the fear of God, in order to worship him with a sincere and upright heard. Again, we may hence draw the general truth, that it is only through the goodness of God that we have access to him; and that no man prays aright but he who, having experienced his grace, believes and is fully persuaded that he will be merciful to him. The fear of God is at the same time added, in order to distinguish genuine and godly trust from the vain confidence of the flesh.
Calvin: Psa 5:8 - -- 8.O Jehovah, lead me forth, etc Some explain these words thus: Show me what is right, and make me wholly devoted to the practice of that righteousnes...
8.O Jehovah, lead me forth, etc Some explain these words thus: Show me what is right, and make me wholly devoted to the practice of that righteousness which adorns thy character; and do this because of my adversaries; for the saints, impelled by the wicked practice and deceitful arts of the ungodly, are in danger of turning aside from the right way. This meaning is unquestionably a pious and a useful one. But the other interpretation is more suitable, which views the words as a prayer that God would lead his servant in safety through the midst of the snares of his enemies, and open up to him a way of escape, even when, to all appearance, he was caught and surrounded on every side. The righteousness of God, therefore, in this passage, as in many others, is to be understood of his faithfulness and mercy which he shows in defending and preserving his people. Consequently, in thy righteousness means the same thing as for or according to thy righteousness. David, desiring to have God as the guide of his path, encourages himself in the hope of obtaining his request, because God is righteous; as if he had said, Lord, as thou art righteous, defend me with thine aid, that I may escape from the wicked plots of my enemies. Of the same import is the last clause of the verse, where he prays that the way of God may be made straight before his face, in other words, that he might be delivered by the power of God from the distresses with which he was so completely surrounded, that, according to the judgment of the flesh, he never expected to find a way of escape. And thus he acknowledges how impossible it was for him to avoid being entangled in the snares of his enemies, 75 unless God both gave him wisdom, and opened up for him a way where no way is. It becomes us, after his example, to do the same thing; so that distrusting ourselves when counsel fails us, and the malice and wickedness of our enemies prevail, we may betake ourselves speedily to God, in whose hands are the issues of death, as we shall see afterwards, (Psa 69:1.)
Calvin: Psa 5:9 - -- 9.For there is no faithfulness in their mouth He still repeats the same complaints which he made before, in order thereby to render his enemies the m...
9.For there is no faithfulness in their mouth He still repeats the same complaints which he made before, in order thereby to render his enemies the more odious in the sight of God, and to call forth in his own behalf the mercy of God, who has promised to succor those who are unjustly oppressed. And this is to be particularly attended to, that the more our enemies manifest their cruelty against us, or the more wickedly they vex us, we ought, with so much the greater confidence, to send up our groanings to heaven, because God will not suffer their rage to proceed to the uttermost, but will bring forth their malice and wicked devices to the light. In the first place, he accuses them of treachery, because they speak nothing uprightly, or in sincerity; and the cause which he assigns for this is, that inwardly they are full of iniquity. He next compares them to sepulchres, their throat is an open sepulcher; as if he had said, they are devouring gulfs; 76 meaning by this, their insatiable desire of shedding blood. In the close of the verse, he again speaks of their deceitfulness. From all this we conclude, that the wrongs with which he was tried were of no ordinary kind, but that he had to contend with enemies the most wickedly who had neither humanity nor moderation. Being so miserably oppressed, he not only perseveres in prayer, but finds ground of hope even from the confusion and apparent hopelessness of his outward condition.
When Paul, (Rom 3:13,) in quoting this passage, extends it to all mankind, both Jews and Gentiles, he does not give to it a meaning of greater latitude than the Holy Spirit intended to give. Since he takes it as an undeniable point, that under the person of David, there is here described to us the church, both in the person of Christ, who is the head, and in his members, it follows that all those ought to be reckoned among the number of his enemies, who have not been regenerated by the Spirit of God, whether they are without the pale of the visible church, or within it. For David, in this passage, does not summons either the Assyrians or the Egyptians to the judgment-seat of God, but the degenerate Jews, who, being circumcised in the flesh, gloried in their descent from the holy lineage of Abraham. Paul, therefore, does not wrest these words from their genuine meaning when he applies them to all mankind, but asserts, with truth, that David showed in them what is the character of the whole human family by nature.
Calvin: Psa 5:10 - -- 10.Cause them to err As the Hebrew word אשם asam, signifies to cut up or to destroy, as well as to sin, and is taken metaphorically for t...
10.Cause them to err As the Hebrew word
Defender -> Psa 5:10
Defender: Psa 5:10 - -- This is the first of many "imprecations" in the Psalms, wherein God-fearing men actually pray for God to torture and destroy their enemies. This seems...
This is the first of many "imprecations" in the Psalms, wherein God-fearing men actually pray for God to torture and destroy their enemies. This seems alien to the spirit of Mat 5:44 ("I say unto you, Love your enemies"), especially in view of the fact that these "imprecatory psalms" are divinely inspired. The distinction, however, is to be made between our personal enemies and the enemies of God. David says in a later psalm: "Do not I hate them, O Lord, that hate thee? ... I hate them with perfect hatred" (Psa 139:21-22). There is no personal vindictiveness involved in desiring and praying that God will be vindicated when His enemies are defeated and judged. David here is praying for judgment against such men, not because they have injured him personally but because "they have rebelled against thee.""
TSK: Psa 5:1 - -- Give : Psa 17:1, Psa 54:2, Psa 55:1, Psa 55:2, Psa 64:1, Psa 80:1, Psa 86:1; 1Pe 3:12; 1Jo 5:14, 1Jo 5:15
consider my : Psa 19:14; 1Sa 1:13, 1Sa 1:16 ...
TSK: Psa 5:2 - -- unto the : Psa 3:4
my King : Psa 10:16, Psa 24:7, Psa 24:8, Psa 44:4, Psa 47:6, Psa 47:7, Psa 74:12, Psa 99:1-4, Psa 145:1; Isa 33:22
unto thee : Psa ...
TSK: Psa 5:3 - -- Psa 22:2, Psa 55:17, Psa 69:16, Psa 88:13, Psa 119:147, Psa 130:6; Isa 26:9; Mar 1:35
TSK: Psa 5:4 - -- God : Psa 50:21; 1Ch 29:17; Hab 1:13; Mal 2:17
evil : Psa 94:20, Psa 101:7, Psa 140:13; Joh 14:23; Heb 12:14; 2Pe 3:13; Rev 21:23, Rev 21:27
TSK: Psa 5:5 - -- The : Psa 14:1, Psa 92:6, Psa 94:8; Pro 1:7, Pro 1:22, Pro 8:5; Ecc 5:4; Hab 1:13
stand : Psa 1:5, Psa 130:3
in thy sight : Heb. before thine eyes
tho...
TSK: Psa 5:6 - -- destroy : Psa 4:2; Rev 21:8, Rev 22:15
the bloody : etc. Heb. man of bloods and deceit, Psa 26:8-10, Psa 43:1, Psa 55:23; Gen 34:14, Gen 34:25, Gen 34...
TSK: Psa 5:7 - -- But : Psa 55:16; Jos 24:15; Luk 6:11, Luk 6:12
in the : Psa 51:1, Psa 52:8, Psa 69:13, Psa 69:16; Isa 55:7; Rom 5:20, Rom 5:21
in thy : Psa 130:4; Hos...
But : Psa 55:16; Jos 24:15; Luk 6:11, Luk 6:12
in the : Psa 51:1, Psa 52:8, Psa 69:13, Psa 69:16; Isa 55:7; Rom 5:20, Rom 5:21
in thy : Psa 130:4; Hos 3:5; Act 9:31; Heb 12:28, Heb 12:29; 1Pe 1:17-19
I worship : Psa 28:2, Psa 132:7, Psa 138:2; 1Ki 8:29, 1Ki 8:30, 1Ki 8:35, 1Ki 8:38; Dan 6:10; Heb 4:16
thy holy temple : Heb. the temple of thy holiness, Isa 64:11
TSK: Psa 5:8 - -- Lead : Psa 25:4, Psa 25:5, Psa 86:11, Psa 119:10, Psa 119:64, Psa 143:8-10; Pro 3:5, Pro 3:6
mine : Heb. those which observe me, Psa 27:11, Psa 54:5, ...
TSK: Psa 5:9 - -- For : Psa 36:1-4, Psa 52:2, Psa 58:3, Psa 62:4, Psa 62:9, Psa 111:1-3; Jer 9:3-6; Mic 6:12; Rom 1:29-31; Rom 3:13
faithfulness : or, stedfastness
thei...
For : Psa 36:1-4, Psa 52:2, Psa 58:3, Psa 62:4, Psa 62:9, Psa 111:1-3; Jer 9:3-6; Mic 6:12; Rom 1:29-31; Rom 3:13
faithfulness : or, stedfastness
their mouth : Heb. his mouth, that is, the mouth of any of them
inward : Psa 51:6, Psa 58:2, Psa 62:4 *marg. Psa 64:6; Jer 4:14, Jer 17:9; Mar 7:21, Mar 7:22; Luk 11:39
very wickedness : Heb. wickednesses
they : Psa 12:2, Psa 12:3; Job 32:21, Job 32:22; Pro 29:5; 1Th 2:5
TSK: Psa 5:10 - -- Destroy : or, Make them guilty, Rom 3:19, Rom 3:20
let : Psa 7:9-15, Psa 9:15, Psa 9:16, Psa 10:15, Psa 17:13, Psa 21:8-10, Psa 28:3, Psa 28:4, Psa 31...
Destroy : or, Make them guilty, Rom 3:19, Rom 3:20
let : Psa 7:9-15, Psa 9:15, Psa 9:16, Psa 10:15, Psa 17:13, Psa 21:8-10, Psa 28:3, Psa 28:4, Psa 31:18, Psa 35:1-8, Psa 35:26; Psa 55:15, Psa 59:12, Psa 59:13, Psa 64:6-8, Psa 66:7, Psa 68:1, Psa 68:2, Psa 69:22-25, Psa 71:13, Psa 79:12; Psa 83:9-18, Psa 109:6-20, Psa 137:7-9, Psa 140:9, Psa 140:10, Psa 144:6, Psa 144:7; Deu 2:30; 1Sa 25:29, 1Sa 25:39; 2Sa 15:31, 2Sa 17:14, 2Sa 17:23; 2Ch 25:16; Est 7:10; Job 5:12-14; 1Co 3:19
by : or, from
collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Psa 5:1-12 - -- :Title Upon Nehiloth - The title of Psa 4:1-8 is, "upon Neginoth."As that refers to a musical instrument, so it is probable that this does, and ...
:Title
Upon Nehiloth - The title of Psa 4:1-8 is, "upon Neginoth."As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided over those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here, Nehiloth -
A Psalm of David - See introduction to Psa 3:1-8.
Barnes: Psa 5:1 - -- Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ea...
Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer. This form of the petition is, that he would attend to his "words"- to what he was about to "express"as his desire. He intended to express only what he wished to be granted.
Consider my meditation - Understand; perceive, for so the word rendered "consider"properly means. He desired that he would regard the real import of what is here called his "meditation;"that is, he wished him not merely to attend to his "words,"but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be sincere and truthful, yet they could not express "all"his meaning. There were desires of the soul which no language could convey - deep, unuttered "groanings"(compare Rom 8:26-27), which could not be uttered in language. There is a difference, however, in rendering the word translated "meditation."Most interpreters regard it as derived from
Barnes: Psa 5:2 - -- Hearken unto the voice of my cry - My cry for assistance. The word "voice"refers to the utterance of his desires, or to his "expressed"wishes i...
Hearken unto the voice of my cry - My cry for assistance. The word "voice"refers to the utterance of his desires, or to his "expressed"wishes in a time of trouble.
My King, and my God - Though he was himself a king, yet he acknowledged his subjection to God as his supreme Ruler, and looked up to Him to protect him in his dangers, and to restore him to his rights. He was, at the same time, his God - his covenant God - to whom he felt that he was permitted to come in the hour of trouble, and whose blessing he was permitted to invoke.
For unto thee will I pray - He had no one else to go to in his troubles, and he felt that he "might"approach the living God. It was his fixed purpose - his regular habit - to pray to him, and to seek his favor and friendship, and he felt that he was permitted to do so now.
Barnes: Psa 5:3 - -- My voice shalt thou hear in the morning, O Lord - The voice of prayer. Compare the notes at Psa 3:5. Probably he refers here to a general habit...
My voice shalt thou hear in the morning, O Lord - The voice of prayer. Compare the notes at Psa 3:5. Probably he refers here to a general habit of praying in the morning, though he makes a particular reference to his circumstances at that time. Compare Psa 55:17. The psalmist felt, doubtless, that while it was a general duty and privilege to call upon God with the return of each morning, there was a special reason for it in the circumstances in which he then was. See the introduction to the psalm. He was then surrounded by enemies, and was in danger, and it was only in God that he could hope for protection even for a single day. The propriety of looking to God in the morning by prayer commends itself to any reflecting mind. Who knows what a day may bring forth? Who knows what temptations may await him? Who can protect himself from the dangers which may encompass him? Who can enable us to discharge the duties which are incumbent on us every day? Feeble, helpless, sinful, prone to err, in a world of temptation, and surrounded by dangers alike when we see them and when we do not, there is an obvious fitness in looking to God each morning for his guidance and protection; and the resolution of the psalmist here should be the firm purpose of every man.
In the morning - Regularly; each morning.
Will I direct my prayer unto thee - Margin, as in Hebrew, "set in order."The word used here -
And will look up - The word used here -
Barnes: Psa 5:4 - -- For thou art not a God that hath pleasure in wickedness - The psalmist here refers to a well-known and well-understood characteristic of the Di...
For thou art not a God that hath pleasure in wickedness - The psalmist here refers to a well-known and well-understood characteristic of the Divine Being, that he was holy and pure, and that he could not have any pleasure in furthering the designs of wicked men. This is said with reference to his enemies, who were thus wicked; and the idea is that God would not, and could not, consistently with his nature, further their designs. This is the ground of encouragement which he had to pray - that he was conscious that his own aims were right, and that his cause was just, and that God could not favor the cause of the ungodly. This is still, and always will be, a ground of encouragement in prayer. If we know that our cause is right, we may look to God to favor it; if a cause is wrong, we cannot look to him to interpose to advance it. Good men, therefore, pray; wicked men do not.
Neither shall evil dwell with thee - The same idea is here expressed in another form. If God should show favor to the wicked, it would seem as if he admitted them to his habitation, as we do our friends and those in whom we delight. But as God would not do this, the psalmist feels that it was proper for him to call upon Him to deliver him from wicked people.
Barnes: Psa 5:5 - -- The foolish - Referring still to his enemies, as having this character, and urging the fact that they "had"such a character as a reason why God...
The foolish - Referring still to his enemies, as having this character, and urging the fact that they "had"such a character as a reason why God should hear him, and deliver him. The word "foolish"here,
Shall not stand in thy sight - Shall not be allowed to be in thy presence; that is, thou wilt not approve their cause, or favor them. See the notes at Psa 1:5.
Thou hatest all workers of iniquity - All that do wrong. He refers here, also, to a general characteristic of God, but still with an implied and immediate reference to his enemies as sustaining this character, and as a reason why he appealed to God to defend his cause. Nothing is more constantly affirmed in the Scriptures than that God hates all forms of evil.
Barnes: Psa 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 ...
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 Psa 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 Gen 4:10; Psa 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.
Barnes: Psa 5:7 - -- But as for me - While it is their characteristic that they are wicked, and have no desire to serve God; and while with such characteristics the...
But as for me - While it is their characteristic that they are wicked, and have no desire to serve God; and while with such characteristics they can have no hope of access to God, and no reason to suppose that he will hear their cry, I am inclined to enter his house, and I feel the assurance that he will listen to my prayer. In character and ill feelings he was wholly unlike them.
I will come into thy house - Indicating his expectation and his hope that he would yet be permitted to enter the courts of the Lord, from which he was now driven away (see the introduction to the psalm), and his purpose thus to acknowledge God. The word "house"here refers to the tabernacle, which was regarded as the house or dwelling place of God. The word was applied to the entire structure, embracing all the courts, as being sacred to God, as the word was subsequently to the whole of the temple. It was the holy of holies, however, which was regarded as the special dwelling-place of God, and that none were permitted to enter but the high priest, and he but once in the year. (See the notes at Heb 9:1-7.)
In the multitude of thy mercy - In thine abundant mercy. He expected to be delivered from his present troubles, and he felt assured that God would permit him again to enter his earthly courts, and to offer his vows and thanksgivings there.
And in thy fear - In profound reverence for thee. Fear, or reverence, is often employed to denote devotion or worship.
Will I worship toward thy holy temple - The worshippers were not permitted to enter the temple, but worshipped "toward"it; that is, looking toward it, or prostrating themselves toward it as the special dwelling-place of God. If they were in the courts around the temple, they worshipped with their faces toward the place where God was supposed to reside; if they were far away, even in distant lands, they still directed their faces toward Jerusalem and the temple, as the Muslims now do toward Mecca. See the notes at Dan 6:10. It has been objected, from the use of the word "temple"here, that this psalm could not have been written by David, as the temple was not built until the time of Solomon. But in reply to this it may be observed that the word here used -
Barnes: Psa 5:8 - -- Lead me, O Lord, in thy righteousness - That is, conduct me safely in the manifestation of the principles of justice or righteousness which bel...
Lead me, O Lord, in thy righteousness - That is, conduct me safely in the manifestation of the principles of justice or righteousness which belong to thy nature. David felt assured that his was a righteous cause, and that he might make his appeal to God on the ground of the justness of that cause. Such a ground of appeal is always proper when we are in danger or in trouble from the injustice of others, for we may always ask of God to interpose, and to cause that which is right to be done.
Because of mine enemies - On account of my enemies, or in respect to them; that is, that they may not triumph, but that I may be vindicated and may be delivered from them.
Make thy way straight before my face - The way in which thou wouldst have me to walk. That is, mark out or make plain before me the path for me to tread - the path in which thou wilt deliver me. He was in perplexity, and knew not which way to go, and he looks up to God for guidance and direction.
Barnes: Psa 5:9 - -- For there is no faithfulness in their mouth - There is nothing in them which can be confided in; nothing in their promises and declarations. Th...
For there is no faithfulness in their mouth - There is nothing in them which can be confided in; nothing in their promises and declarations. They are false and treacherous, and I can, therefore, only appeal to thee. It is easy to see the propriety of this statement, and of those which follow, on the supposition that this refers to the rebellion of Absalom. Absalom had gone to Hebron on a false pretence 2Sa 15:7-10, and every act of his in this whole transaction had been treacherous and false.
Their inward part - Not only their external conduct, but their hearts, their principles, their motives. This was fairly to be inferred from their conduct. The object of the psalmist is to show that they were wholly depraved in all that properly constitutes character or that entered into moral conduct.
Their throat is an open sepulchre - That is, as the grave is open to receive its victim, so is their throat open to devour or swallow up the peace and happiness of others. The main idea is that they are false, treacherous, not to be confided in, slanderous. This passage, with the following, is employed by the apostle Paul to demonstrate the universal depravity of man. See the notes at Rom 3:13.
They flatter with their tongue - He had referred to the "inward part,"or the "heart,"and to the "throat"as being depraved and evil; he now refers to another member of the body as being equally depraved - the "tongue."Instead of being employed to utter truth, and to give expression to the real feelings of the heart, it was employed to flatter others, with a view to lead them astray, or to make use of them for base and selfish purposes. The propriety of this representation as applicable to Absalom and his coadjutors no one can fail to see (compare 2Sa 15:1-6). It is also to an eminent degree the characteristic of the wicked in general. On this, also, see the notes at Rom 3:13.
Barnes: Psa 5:10 - -- Destroy thou them, O God - The word here rendered "destroy"is translated by Prof. Alexander "condemn"- "condemn them; literally, make them guil...
Destroy thou them, O God - The word here rendered "destroy"is translated by Prof. Alexander "condemn"- "condemn them; literally, make them guilty; that is, recognize and treat them as such."The Hebrew word
Let them fall by their own counsels - So as to show that they brought this judgment upon themselves. The wish is, that their plans, which were evil, might come to nought, and tend to their own overthrow. That is, the psalmist did not wish to imbrue his hands in their blood, or to be made the agent in their destruction; but he desired that God would himself interpose, so that their own plans might be made the means of quelling the rebellion. If men are so wicked that they must perish it is desirable that it should be "seen"that they perish by their own guilt and folly.
Cast them out - Expel them; drive them away; let them not be successful in taking possession of the throne, and in overturning the government.
In the multitude of their transgressions - In the abundance of their sins, or as a consequence of the number and the aggravation of their offences. The design of the psalmist is to fix the attention on the "great number"of their sins as a reason why they should not be successful. Such a prayer is not wrong, for it would not be right to pray that sinners "in"the abundance of their sins, or in consequence of the multitude of their sins, should be successful and prosperous. The fact that they are such sinners is, under a righteous administration, a reason why they should "not"be successful, not why they "should be."
For they have rebelled against thee - This is given as a reason why the psalmist prayed that they should be cut off. It was not that they had wronged him; it was because they had rebelled against God; and it was right, therefore, to hope and to pray that he would interpose and vindicate his government and law. There is no spirit of private revenge manifested here, and nothing said that would encourage or foster such a spirit. All that is said here is but carrying out what every magistrate must feel who executes the laws, and is what he endeavors himself to do; for it is desirable that the wicked - the violators of the law - the enemies of their country - should be arrested and prosecuted. See the general introduction, 6.
Poole: Psa 5:1 - -- Nehiloth: this is no where else used in Scripture. It is generally and probably thought to be a term belonging to music, and to signify either some k...
Nehiloth: this is no where else used in Scripture. It is generally and probably thought to be a term belonging to music, and to signify either some kind of tune, or rather an instrument, and particularly a wind-instrument, as Neginoth in the title of the last Psalm signified
stringed instruments
This Psalm supposeth David to be in some great distress or trouble, either from Saul, or from Absalom, or some of their courtiers.
David earnestly beseecheth God to hear his prayer, Psa 5:1-3 ; and assureth himself of God’ s justice against his enemies, Psa 5:4-6 . Professeth his faith in God, Psa 5:7 , he prayeth him to guide his goings, Psa 5:8 . He exclaims against his enemies’ cruelty, Psa 5:9 ; and prayeth God to destroy them, Psa 5:10 , but to preserve the godly, Psa 5:11,12 .
i.e. My prayer, as the words foregoing and following show; which he calls his
meditation to note that it was not a lip prayer only, but that it proceeded from and was accompanied with the deepest thoughts and most fervent affections of his soul.
Poole: Psa 5:2 - -- It is the part and duty of a king to answer the just and humble desires of his subjects. To thee alone will I direct all my prayers, and therefore f...
It is the part and duty of a king to answer the just and humble desires of his subjects. To thee alone will I direct all my prayers, and therefore from thee alone I expect succour and relief.
Poole: Psa 5:3 - -- In the morning either,
1. Metaphorically, i.e. early, seasonably, in a time when thou wilt be found, and art ready to hear. Or,
2. Properly, every ...
In the morning either,
1. Metaphorically, i.e. early, seasonably, in a time when thou wilt be found, and art ready to hear. Or,
2. Properly, every morning. As soon as I awake , I am still with thee , as he saith, Psa 139:18 . The first thing that I do is to pray to thee, I neither neglect nor delay that work. But this is not spoken exclusively as to his other times of prayer, as appears from Psa 55:17 ; but only eminently, to show his constancy, diligence, and eagerness in the work.
My prayer or, mine eyes ; which may be well understood out of the following word, which is usual in Scripture. Or, it , (so it is only a defect of the pronoun, which is most frequent,) to wit, my voice, last mentioned; or, which is equivalent, my words , which is also understood with this very verb, Job 33:5 , and is expressed with it, Job 32:14 . And the verb here and there used is very emphatical, and notes his great care and exactness so to
direct or order , or compose himself and his prayers in such a manner as was most pleasing to God.
Will look up to wit, unto thee (as he now said) for help. The word implies a confident, and withal a patient, expectation of relief, as Psa 130:6 Mic 7:7 Hab 2:1 . See also Psa 145:15 Act 3:4 .
Poole: Psa 5:4 - -- For or, but ; or, surely .
In wickedness ; or, in wicked men . Thou dost not approve of nor delight in them, or in their prayers, but dost hate ...
For or, but ; or, surely .
In wickedness ; or, in wicked men . Thou dost not approve of nor delight in them, or in their prayers, but dost hate and wilt destroy them, as it here follows: compare Pro 17:15 . And this he saith partly for the conviction and discouragement of his enemies, who were such; and partly for his own vindication, to show that he was not such a wicked man as they falsely and maliciously represented him.
Dwell with thee i.e. have any friendship, or fellowship, or quiet abode with thee, as those that dwell together usually have one with another.
Poole: Psa 5:5 - -- The foolish or, the madmen , as the word properly signifies, as Ecc 2:2,12 7:7 10:13 Isa 44:25 , i.e. wicked men, as the next words explain it; who ...
The foolish or, the madmen , as the word properly signifies, as Ecc 2:2,12 7:7 10:13 Isa 44:25 , i.e. wicked men, as the next words explain it; who are indeed morally and really madmen, in fighting with the Lord God Almighty, and in exposing themselves to such dreadful hazards and mischiefs for such mean and momentary advantages. In thy sight ; either in battle against thee, as this phrase is used, Deu 7:24 Jos 1:5 7:12 ; or in judgement at thy tribunal, of which see on Psa 1:5 : compare 1Sa 6:20 Job 41:10 .
All workers of iniquity i.e. such as make sin their choice, design, and business, giving up themselves to the constant or customary practice of it. Compare Mat 7:23 . Otherwise, in a general sense, there is no man that doth not sin or work iniquity, Ecc 7:20 .
Poole: Psa 5:6 - -- Leasing or, lies ; that make it their business to raise and scatter calumnies and reproaches concerning me; as many did.
The bloody and deceitful m...
Leasing or, lies ; that make it their business to raise and scatter calumnies and reproaches concerning me; as many did.
The bloody and deceitful man those who design mischief against me or my friends raider a pretence of kindness; of whom he oft speaks.
Poole: Psa 5:7 - -- I will come to wit, with holy boldness and confidence, as becomes thy son and servant; whereas mine enemies cannot appear in thy presence with any co...
I will come to wit, with holy boldness and confidence, as becomes thy son and servant; whereas mine enemies cannot appear in thy presence with any comfort and safety, Psa 5:5 .
Into thy house to wit, the tabernacle; from which, though I be now excluded, through the malice and power of mine adversaries, yet thou wilt, I doubt not, restore me to my former opportunities of coming thither to worship thee, which was my constant custom and chief joy.
In the multitude of thy mercy or, by thy great mercy , i.e. trusting only to thy great mercy for admittance thither, and acceptance there. Or, for or became of thy many mercies to me, for which I will come to pay my thanks and service unto thee.
In thy fear with a holy dread and reverence of thy majesty, and of thy house, and a due care to please thee in my religious worship, and in the whole course of my life; which he opposeth to the carelessness of his enemies, who came thither so rudely and presumptuously, and with the conscience of such wicked hearts and lives.
Toward thy holy temple looking towards it, when I cannot come to it. Compare Dan 6:10 . Or, at thy holy temple , i.e. the tabernacle, which is sometimes called by that name.
Poole: Psa 5:8 - -- Lead me direct my heart, and counsels, and affairs, and all the course and actions of my life.
In thy righteousness in thy righteous laws; which so...
Lead me direct my heart, and counsels, and affairs, and all the course and actions of my life.
In thy righteousness in thy righteous laws; which sometimes are called righteousness, as Psa 119:172 Mat 3:15 . Or, for , or because of , or according to thy righteousness ; which is a phrase and argument frequently used in this Book of Psalms.
Because of mine enemies either,
1. That I may give them no occasion of slandering me, or religion for my sake. Or rather,
2. Because they are most malicious and mischievous, and withal cunning and treacherous, as he describes them in the next verse, (which he useth as an argument to enforce this petition,) and they lay snares for me, and if thou dost not assist me, will be too hard for me, and will triumph over me; which will reflect dishonour upon thee also.
Thy way i.e. the way wherein thou wouldst have me to walk, or the course which thou wouldst have me to take; for God’ s precepts or counsels are most commonly called his way.
Straight or plain , or smooth , that I may clearly discern it, and readily walk in it, without mistake, or let, or stumbling, or offence. This was a needful request, because many good men are oft at a loss what their duty is in several circumstances. And God granted this request to David, as in many other things, so in this, that he should not cut off Saul when he had opportunity and instigation to do it, 1Sa 24 1Sa 26 , but that he should wait till God took him away.
Before my face to my view and for my walk; for men walk forward, not backward.
Poole: Psa 5:9 - -- They speak one thing, and mean another, and under a pretence of kindness they seek my destruction; which makes it difficult for me to know how I sho...
They speak one thing, and mean another, and under a pretence of kindness they seek my destruction; which makes it difficult for me to know how I should carry myself to them; wherein therefore I have begged thy direction.
Their throat either,
1. Metonymically; their speech coming out of their throat, though smooth and subtle, yet is most pernicious. Or,
2. Properly; their throat and mouth are wide opened, ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey.
They flatter with their tongue they make show of piety and friendship, that they may more easily deceive and destroy me.
Poole: Psa 5:10 - -- Destroy thou them Heb. Hold them guilty , i.e. condemn and punish them. Or, make them to offend , to wit, in their counsels, as it follows; so as t...
Destroy thou them Heb. Hold them guilty , i.e. condemn and punish them. Or, make them to offend , to wit, in their counsels, as it follows; so as they may either be given up to bad and foolish counsels, or fail in the execution of their wise or crafty counsels. Or, make them desolate , as the word is used, Eze 6:6 Joe 1:18 .
Let them fall by their own counsels i.e. make their counsels not only unsuccessful against me, but also destructive to themselves. Or, from their &c., i.e. let them fall short of their aims and designs. Or, because of their counsels, which are ungodly and unjust, and so deserve destruction.
Cast them out out of thy land, and from among thy people, whom they either infect or molest by their wicked courses. In , or for , or because of , as before.
Against thee against thy authority and declared will concerning my advancement to the throne; which divers Israelites opposed against their own consciences. See 2Sa 3:8-10 .
PBC -> Psa 5:6
Haydock: Psa 5:1 - -- A prayer to God against the iniquities of men.
Their. Hebrew, "his." But it is incorrect. (Houbigant) ---
St. Jerome has "their."
A prayer to God against the iniquities of men.
Their. Hebrew, "his." But it is incorrect. (Houbigant) ---
St. Jerome has "their."
Haydock: Psa 5:1 - -- For her that obtaineth the inheritance. That is, for the Church of Christ, (Challoner) and every faithful soul, which gains the victory and heaven. ...
For her that obtaineth the inheritance. That is, for the Church of Christ, (Challoner) and every faithful soul, which gains the victory and heaven. (Worthington) ---
Nechiloth, may also, (Haydock) signify musical instruments with holes, or "women dancing," on religious and joyful occasions, as they did when the ark was removed, &c., 2 Kings vi. 12., (Calmet) and Psalm lxvii. 26. ---
We may (Haydock) as well follow the Vulgate and St. Jerome. Some have supposed that David alludes to Saul, Absalom, &c. But in most of the psalms, the wicked in general are reprobated, and the sentiments of the faithful expressed. This psalm contains an excellent from of morning prayer, as an armour against all our spiritual enemies. (Berthier)
Haydock: Psa 5:2 - -- Cry. Hebrew, "meditation." (Menochius) ---
The cry of the heart, (St. Chrysostom) and "the groans," which the spirit forms within us, Romans viii....
Cry. Hebrew, "meditation." (Menochius) ---
The cry of the heart, (St. Chrysostom) and "the groans," which the spirit forms within us, Romans viii. 26. God cannot reject such prayers. If he seems inattentive, it is because we ask amiss, James iv. 3. (Calmet) ---
He attends to the prayers of the Church, and of every faithful soul, (Worthington) and even exhorts sinners to come to him, that they may emerge from the abyss. (Haydock)
Haydock: Psa 5:4 - -- Morning. This hour of prayer is also specified, (Psalms lxii. 1., and cxviii. 147.) as that of the evening is, Psalms iv. 9., and liv. 19. We read ...
Morning. This hour of prayer is also specified, (Psalms lxii. 1., and cxviii. 147.) as that of the evening is, Psalms iv. 9., and liv. 19. We read also of noon being a time for prayer among the Jews, Acts x. 9. Daniel (vi. 10.) diligently observed these holy customs. (Calmet)
Haydock: Psa 5:5 - -- Stand. Hebrew implies "in order," as those who neglect prayer must be all in confusion. God enables those who are diligent, to see wonderful thin...
Stand. Hebrew implies "in order," as those who neglect prayer must be all in confusion. God enables those who are diligent, to see wonderful things. (Berthier) ---
Iniquity. No: he has it in abhorrence; (Calmet) consequently he cannot be the author of it, but hates those who commit evil, though he loves them as his creatures, and wishes their conversion. (Worthington) ---
On this subject I will meditate. (Menochius)
Eyes. God suffers them to remain for a time. (St. Jerome)
Haydock: Psa 5:7 - -- Workers, ( operantur ) "who work," (Haydock) and die impenitent. ---
Lie. All heretics, who kill their own and neighbours' souls, (St. Jerome) and...
Workers, ( operantur ) "who work," (Haydock) and die impenitent. ---
Lie. All heretics, who kill their own and neighbours' souls, (St. Jerome) and in general all seducers, (Calmet) who will be treated like those who have committed murder. (Eusebius) (Cæsar.)
Haydock: Psa 5:8 - -- Mercy, not trusting in my own merit, (Haydock) but with the greatest awe. (Calmet) ---
The just trust in mercy, not in man's power. ---
Temple, t...
Mercy, not trusting in my own merit, (Haydock) but with the greatest awe. (Calmet) ---
The just trust in mercy, not in man's power. ---
Temple, the Church, and in God's presence. (Worthington) ---
Some would infer hence that David was not the author of this psalm. But the tabernacle is called by the same name; (1 Kings i. 7, 24, and iii. 3.) so that this reason is not sufficient. (Calmet)
Haydock: Psa 5:9 - -- Enemies. Hebrew, "observers." They are always on the watch to discover any fault. Grant me thy preventing grace. (Berthier) ---
Let me not stumb...
Enemies. Hebrew, "observers." They are always on the watch to discover any fault. Grant me thy preventing grace. (Berthier) ---
Let me not stumble, (Haydock) but cause me to walk cheerfully in thy paths. (Calmet) ---
If thou approve, it matters not how much worldlings blame me. (St. Augustine)
Gill: Psa 5:1 - -- Give ear to my words, O Lord,.... Meaning not his words in common conversation, but in prayer; the words which came out of his mouth, and were audibly...
Give ear to my words, O Lord,.... Meaning not his words in common conversation, but in prayer; the words which came out of his mouth, and were audibly expressed by him at the throne of grace, and design vocal prayer; and so stand distinguished from the meditation of his heart, sacred ejaculations, or mental prayer; see Psa 54:2; and words in prayer to God ought to be few, at least not repeated, Ecc 5:2; and these should be a man's own words, as were the psalmist's; not what were suggested by another, or written in a book before him, but what were of his own composing and putting together, under the direction of the Spirit of God; who put words into his mouth, and furnished him both with words and matter, and which he freely uttered before the Lord: and this is the "parrhesia", boldness, freedom of speech, which the Scriptures speak of, Heb 4:16; and the saints are allowed to use in prayer before God; when they may pour out their souls unto him, and freely tell him all their mind, as the psalmist now did; to which he entreats the Lord to "give ear"; not that God has a corporeal ear as man has, but he that made the ear has the power of hearing: this is an anthropopathy, and is spoken after the manner of men; such as are of kind and benevolent dispositions do not turn away, but stop and hear what a poor miserable object has to say to them, to whom they listen and return an answer; and so this phrase is expressive of the kind regard God has to the prayers of the destitute, which he does not despise but delight in; and of his bowing and inclining his ear, or of the strict and close attention he gives to them; and of the full and suitable answer he returns, in his own time and way; and is what the psalmist most earnestly entreats. He adds,
consider my meditation; the prayer he had meditated: for meditation is requisite to prayer, and should go before it; which is necessary in order to pray with the understanding; nor should men utter anything rashly and hastily before the Lord: it may design mental prayer, in distinction from vocal prayer, signified by his words before, such as that of Moses at the Red sea, and of Hannah before Eli, Exo 14:15, 1Sa 1:13. The word also signifies inward mourning, and groans; the root from whence this is derived to mourn, and is so rendered in Isa 38:14; where Hezekiah compares his prayers to the chattering of a crane and swallow, and the mourning of a dove; and are the same with the unutterable groanings with which the Spirit of God sometimes makes intercession for the saints, Rom 8:26; and which are not hid from God, Psa 38:9; but are well known to him: he understands the language of a sigh or groan; and so the words may be rendered "understand my moan" c.
Gill: Psa 5:2 - -- Hearken unto the voice of my cry,.... Which seems to intend more than groans or words, even a loud outcry, as of a person in great distress; such as t...
Hearken unto the voice of my cry,.... Which seems to intend more than groans or words, even a loud outcry, as of a person in great distress; such as the strong crying of Christ, in the days of his flesh, when on the cross, forsaken by God, deserted by his friends, and surrounded by his enemies, Heb 5:7; and such, in some measure, was the case of David. The arguments used by him, that the Lord would hearken to him, are as follow: and the first is taken from his interest in the Lord, and his relation to him,
my King and my God; the Lord was David's King in a civil sense; though David was a king over others, yet the Lord, who is the King of kings, was King over him, and he owned him to be so; he was set upon the throne by him, had his kingdom from him, and was accountable to him: and he was his King in a natural sense, the kingdom of nature and providence belonging to him, as he was his Creator, preserver, protector, and defender; and in a spiritual sense, he being delivered from the dominion of other lords, sin, Satan, and the world, and brought to a subjection to him by his Spirit and grace; and so to own him as his King and Lawgiver, as well as his Saviour. And he was his God; not in a general way, as he is the God of the spirits of all flesh living; nor merely in the peculiar way in which he was the God of the people of Israel; but in a most special manner, as being his covenant God and Father in Christ. He was his God, not only as the God of nature and providence, but as the God of all grace; who had distinguished him by special and spiritual blessings and favours; and whom David loved, believed in, and worshipped as his God. And this his interest in him, and relation to him, he uses with great pertinence and propriety, as an argument that he might be heard by him; since the Lord was his King, and he his subject; the Lord was his God, and he one of his people; the Lord was his father, and he a child of his; and therefore entreats and hopes to be heard; see Isa 63:15. His next argument is taken from his resolution to pray to him, and to continue to do so:
for unto thee will I pray; and only to thee: not to the gods of the Heathen, to idols, the works of men's hands, who can neither hear nor save: and to thee always; suggesting, that he would never leave off praying till he was heard; he would give him no rest, day nor night, until he received an answer.
Gill: Psa 5:3 - -- My voice shall thou hear in the morning, O Lord,.... These words may be considered either as expressing the confidence of the psalmist, that the Lord ...
My voice shall thou hear in the morning, O Lord,.... These words may be considered either as expressing the confidence of the psalmist, that the Lord would hear and answer him, and that in the morning, every morning, as soon and as often as he prayed; or that he would hear him early, quickly, speedily, seasonably, and at the best time; or else as declaring what he would do in consequence of his resolution to pray to the Lord in Psa 5:2; he would pray to him every morning: the morning is a proper time for prayer, both to return thanks to God for refreshing sleep and rest, for preservation from dangers by fire, by thieves and murderers, and for renewed mercies in the morning; as also to pray to God to keep from evil and dangers the day following; to give daily food, and to succeed in business and the employments of life; and for a continuation of every mercy, temporal and spiritual. God should be served and sought in the first place; and so to do looks as if God was with his people, and they with him, when they awake in the morning. The Targum and Arabic version consider the words as a petition, and render them, "Hear d in the morning, O Lord, my voice", or "my petition"; and so bear the same sense as the other petitions;
in the morning will I direct my prayer unto thee; or "set it in order" e: not so much respecting the order of words, the method of prayer, which is sometimes very broken and confused, and yet regarded by God; but in allusion either to the shewbread, placed in order on the table, which was typical of Christ's continual intercession for his people, Exo 40:4; or to the offering of incense and other sacrifices, which when offered were put in order upon the altar; and to which prayer is compared, Psa 141:2. Or the words may be rendered, "I will stand before thee in the morning", as the Arabic version; or, "I will present unto thee", as the Septuagint; that is, myself; see Job 1:6, Rom 12:1; though the supplement, "my prayer", seems to be a good one; and so the words are supplied by the Jewish commentators f;
and will look up; or "out" g as out of a watch tower, Hab 2:1; to see if help is coming, and for an answer of prayer: the phrase is expressive of hope, expectation, faith, and confidence, that an answer would be returned; and therefore the psalmist determines to look upwards to heaven, whither he directed his prayer, and from whence the answer must come; and to look out from his watch tower, where he was waiting for it, and to continue patiently expecting it till he had it: and the ground of his confidence were the nature and perfections of God, particularly his purity and holiness, as appears from Psa 5:4.
Gill: Psa 5:4 - -- For thou art not a God that hath pleasure in wickedness,.... Sin, ungodliness; it is contrary to his nature, who is holy, just, and good; and to his ...
For thou art not a God that hath pleasure in wickedness,.... Sin, ungodliness; it is contrary to his nature, who is holy, just, and good; and to his will revealed in his law, which is the same with his nature; and sin is a transgression of it. God is so far from taking pleasure in sin, that it is the abominable thing which his righteous soul hates; though this hinders not his voluntary permission of sin, or his decree of it; which he has willed, though he does not delight in it, in order to magnify the riches of his grace and mercy in the salvation of his people: nor is this contrary to the delight and pleasure which he takes in the persons of his elect in Christ, though they are sinners in themselves, and were so when he so loved them as to give his Son for them, and who died for them while they were yet sinners; and when he sends his Spirit to regenerate and sanctify them, and are after conversion guilty of many sins: for, though he delights in their persons, he has no pleasure in their sins; nor is it consistent with the holiness of his nature to take pleasure in wickedness, let it be committed by whomsoever;
neither shall evil dwell with thee; that is, the evil man, who continues in a course of wickedness, and lives and dies in his sins. He has no communion with God here, nor shall he dwell with him hereafter; but shall be bid to depart from him, whether he be a profane sinner openly, or secretly a wicked professor of religion. The sense of the psalmist is, that since they were evil and wicked men, that were risen up against him, and gave him trouble, he entertained a strong confidence that God would hear him, for himself and his friends, whose cause was righteous; and appear against his enemies, who were wicked and ungodly men; and this he grounded upon the purity and holiness of God.
Gill: Psa 5:5 - -- The foolish shall not stand in thy sight,.... By the "foolish" are meant not such who are so in a natural, but in a moral sense, wicked and ungodly me...
The foolish shall not stand in thy sight,.... By the "foolish" are meant not such who are so in a natural, but in a moral sense, wicked and ungodly men. The Septuagint render the word, "transgressors of the law"; and the Vulgate Latin version, "the unrighteous"; and the Arabic version, "they that contradict thy precepts". The word h used comes from a root which signifies to "praise"; and may design such as are praisers of themselves, proud boasters; who are elated with their own excellencies, with their wisdom, strength, honours, riches, and righteousness, and treat all others with contempt; for though they are unrighteous, yet they trust in themselves that they are righteous, and despise others, which betrays their folly; hence the Syriac version renders it, "the proud"; and the Chaldee paraphrase, "mockers". And their not standing in the sight of God denotes his abhorrence and detestation of them; as when one man abhors another he cannot endure to look upon him, or bear to have him in his presence: and it shows that such shall receive no favour from him; for though, like proud Haman, they may think themselves his favourites, and they are the persons the king will delight to honour; yet to their great mortification they will find, that a poor Mordecai, a mean despicable believer, will be preferred unto them. Nor shall they stand in acceptance and confidence before him at the day of judgment: they will not be able to stand themselves, but will call to the rocks and mountains to cover them; and they will not be suffered lost and, but will be driven from the presence of the Lord into everlasting burnings,
thou hatest all workers of iniquity; not all that have sin in them or do sin, for there are none without it; but such who give themselves up to work wickedness, who make it the business of their lives, and are slaves unto it, living in a continued series and course of impiety; and this character does not only belong to openly profane sinners, but to some professors of religion; see Mat 7:22; and these are the objects of God's hatred. Which does not so much intend any past act of his, the preterition or passing them by, when he chose others in his eternal purposes; in which sense the word is used in Rom 9:13, as his continued aversion to them, denying them his grace and favour, and rejecting them from all nearness to him and communion with him; and may include the everlasting punishment of them, by which his displicine and hatred will be made manifest: and he is impartial in it, without any respect to persons, high or low, rich or poor; indignation and wrath, tribulation and anguish, will come upon every soul of man that does evil. God's love to his own people was antecedent to sin, and was placed upon them in Christ, in whom their persons are always well pleasing to him; and though they sinned in Adam, and became actual transgressors of his law, yet such was his love to their persons, that he saves them from their sins by the blood and righteousness of his son.
Gill: Psa 5:6 - -- Thou shall destroy them that speak leasing,.... Or "a lie" i; whether in matters of religion; as false doctrines, errors, and heresies, are lies; and ...
Thou shall destroy them that speak leasing,.... Or "a lie" i; whether in matters of religion; as false doctrines, errors, and heresies, are lies; and so all that deny the deity, sonship, and Messiahship of Christ, are liars; and the followers of the man of sin speak lies in hypocrisy: or in common conversation; such are like to Satan, and are abominable in the sight of God; and he will destroy them, either with a temporal destruction, with bodily diseases, as Gehazi was smitten with a leprosy; and with corporeal death, as Ananias and Sapphira; or with eternal destruction, the destruction of body and soul in hell; for all liars have their part in the lake which burns with fire and brimstone;
the Lord will abhor the bloody and deceitful man; or "the man of blood and deceit" k; that thirsts after blood; who sheds innocent blood, as the Targum paraphrases it. He showed his resentment against Cain, the first of this sort, in a way that was intolerable to him. He very early established a law, requiring that he who shed man's blood, by man should his blood be shed; and he will give the whore of Rome, who has been drunk with the blood of his saints, blood to drink, because she is worthy. And all such who flatter with their tongue, and speak with a double heart, and lie in wait to deceive their neighbour, whether in things temporal or spiritual, are the objects of his abhorrence and indignation; see Psa 55:23. Now David's enemies being such sort of persons, foolish wicked men, proud and haughty, workers of iniquity, liars, bloody and deceitful men, men that God had an abhorrence of, he therefore hoped and was confident that God would hear his prayers against them, and for himself.
Gill: Psa 5:7 - -- But as for me, I will come into thy house,.... The tabernacle of Moses, sometimes called the house of God, 1Ch 9:23; for as yet the temple was not bu...
But as for me, I will come into thy house,.... The tabernacle of Moses, sometimes called the house of God, 1Ch 9:23; for as yet the temple was not built. Here David had been used to go in times past; and though he was now in a kind of exile from it, he was confident he should again enter into and determined so to do whenever he had an opportunity, and that in the following manner:
in the multitude of thy mercy; grace or goodness. God is rich in mercy, abundant in goodness and truth; there is a multitude of mercy, love, and grace in his heart, and which is stored up in his covenant, and displayed in his Son, and in the provision of him as a Saviour of lost sinners; abundant mercy is shown in regeneration, in adoption, and in the forgiveness of sins, and in every spiritual blessing, and in the gift of eternal life. And now, not relying on his own merits, strength, and righteousness, or leaning to his own understanding, but trusting in the mercy, grace, and goodness of God in Christ, and in hope of finding more grace and mercy to help in time of need; with thankfulness for what he had received, he determines, by divine leave and assistance, to enter, into the house of the Lord: and whatever other persons did, whom he had before described, it was his resolution to serve the Lord, under a sense of his mercy and goodness to him; which laid him under an obligation so to do, and is the true principle from which all service should proceed;
and in thy fear will I worship toward thy holy temple; either heaven, the habitation of God's holiness, towards which, and to God there, the psalmist would lift up his eyes, his hands, and heart; or the tabernacle, at the door of which the worship of God was performed, the sacrifices were brought, and God met his people; and therefore he says he would worship towards the temple or tabernacle, Lev 1:3. And it may be that David has reference to the Messiah, the medium of divine worship; whose human nature was typified by the tabernacle and temple, in which the fulness of the Godhead dwells: the psalmist therefore purposes to worship God in Christ, and to perform all acts of worship, as prayer, praise, hearing the word, offering sacrifice, &c. in the name and faith of Christ; looking towards him for the presentation of his services by him, and for the acceptance of them with God through him: and this he desired to do in the "fear" of God; not with a slavish fear, but with reverence and godly fear; with a fear influenced by the multitude of God's mercy, grace, and goodness, in art humble modest manner, not trusting to, or depending upon, any service done by him.
Gill: Psa 5:8 - -- Lead me, O Lord, in thy righteousness,.... Not in mine, but thine; in the righteousness of God, which is revealed in the Gospel, from faith to faith, ...
Lead me, O Lord, in thy righteousness,.... Not in mine, but thine; in the righteousness of God, which is revealed in the Gospel, from faith to faith, and is imputed by God, and received by faith; in this righteousness the psalmist desired to be led into the house of God, and appear before him; nor is there any other righteousness in which man can stand before God and worship. Or else the sense is, that God would lead him in the way of righteousness, in his righteous statutes, judgments, and ordinances; in which way the Lord does lead his people, Psa 23:3. Or that he would lead him for his righteousness' sake; because of his faithfulness to his promises, that he would direct, uphold, and never leave nor forsake him. David was very sensible that the way of man is not in himself, and that he could not direct his own steps; and therefore desired to be guided by the Lord, and to be led by the right hand of his righteousness, and to be upheld by it in his ways:
because of mine enemies; or, "those that observe me" l that lie in wait and watch for my halting, as Jeremiah's enemies did; and would rejoice at my fall, and insult me, and blaspheme thy name; therefore lead, guide, and uphold me;
make thy way straight before my face; thy way of providence, thy way of grace, thy way of worship and duty; let it appear plain and manifest, that I may know in which way I should walk; and let all obstructions be removed out of the way, that I may walk straight on, without any difficulty or hinderance. He seems to have respect to his enemies, who lay in his way, that God would remove them; see Psa 5:9.
Gill: Psa 5:9 - -- For there is no faithfulness in their mouth,.... In the mouth of the ungodly, as the Chaldee paraphrase; in the mouth of every one of them, as Aben E...
For there is no faithfulness in their mouth,.... In the mouth of the ungodly, as the Chaldee paraphrase; in the mouth of every one of them, as Aben Ezra interprets it: that is, in the mouth of every wicked, bloody, and deceitful man; of everyone of David's enemies, as Saul, or the conspirators with Absalom his son. There was no steadfastness in them; nothing right, sure, or firm said by them; nothing that could be depended upon; there was "no truth" in them, as the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions render it. And as this was true of David's, so of Christ's enemies; of Herod, and of the Herodians, and of the Scribes and Pharisees; see Mat 2:8; and of the enemies of Christ's Gospel; of all false teachers, who speak not the word faithfully; tell dreams, use the hidden things of dishonesty, walk in craftiness, handle the word of God deceitfully, and speak lies in hypocrisy: there is no certainty in them, nor is any thing they say to be trusted to. And this is the character of wicked men in common: they are an assembly of treacherous men; there is none upright among them; nor is any confidence to be placed in them: the people of God are in danger of being imposed upon and misled by them to their hurt; and therefore the psalmist prays, that the Lord would lead him in his righteousness;
their inward part is very wickedness; their heart, which is desperately wicked, exceeding sinful; not only wicked, and very wicked, but wickedness itself. This is the root and fountain of all wickedness, and the reason why there is no faithfulness in their mouth: the word m is sometimes rendered, "their inward thought", Psa 49:11; which is the inmost of man, the nearest to him; and which, and even the imagination of it, is evil, and that continually: the word n translated "wickedness" signifies woes, calamities, and mischiefs; and such the wicked hearts of men are full of, and are continually devising against the people of God, and his righteous cause. And this is the just character of ungodly men, even though they may profess to know God, have a form of godliness, and be outwardly righteous before men; as these were David was concerned with;
their throat is an open sepulchre; or as one, as the Targum paraphrases it; to which the throat of wicked men may be compared for its voracity and insatiableness; the grave being one of those three or four things, which never has enough or is satisfied. And this is true of the throat, whether it be considered as an instrument of speech, and throws out devouring words to the prejudice of the characters and reputations of others; or as an instrument of swallowing meat and drink, and where the pleasure of appetite is; and so may be expressive of the eager desire of the wicked after sin, who drink up iniquity like water; and of their delight in it, and their fulness of it, and yet still greedy, insatiable, and not to be satisfied: and their throat may be compared to an open grave for the nauseous stench it emits; corrupt communication, filthiness, and foolish talking, proceeding out of it; and horrible oaths, curses, imprecations, and blasphemies, being belched out through it; and for the danger which is by it, since into it men may fall unawares; and so the evil communications of wicked men corrupt good manners, and do great mischief to those who fall into company with them;
they flatter with their tongue; or, "make it smooth" o; use oily expressions, soft language: or, "part" or "divide" p their tongue; are double tongued and double hearted; and so deceive persons, as the apostle interprets it in Rom 3:13. They flatter God himself, drawing nigh to him in an hypocritical way; they flatter men, their neighbours, and impose upon them; they flatter princes, and such parasitic people were about David. And such are false teachers, who prophesy smooth things, and with good words and fair speeches deceive the hearts of the simple; or, which account there is great reason to pray to be led and directed by the Lord.
Gill: Psa 5:10 - -- Destroy thou them, O God,.... Or "make them guilty" q; that is, make them appear to be guilty, either to themselves, that they may acknowledge their o...
Destroy thou them, O God,.... Or "make them guilty" q; that is, make them appear to be guilty, either to themselves, that they may acknowledge their offences, confess their guilt, and ask for pardon; or to others, pronounce them guilty, pass the sentence of condemnation on them: and the Chaldee paraphrase and the Syriac version render it by
let them fall by their own counsels; into the pit they have dug for others; as Haman fell by his counsels, and was hanged on the gallows he prepared for Mordecai. And so sometimes a man's own counsel casts him down, and is the cause of his ruin, Job 18:7. Or, "because of their own counsels" r; which they have taken against the Lord and his Anointed, against his cause and interest, and against his righteous ones, particularly David; meaning their wicked counsels, in which they walked; see Hos 11:6. Or "from their counsels" s; as the Targum and most versions render it: that is, let their counsels be turned into foolishness, become brutish, be carried headlong, and come to nought. Which had its accomplishment in Ahithophel;
cast them out; either out of their own country, and carry them into captivity; or from the presence of the Lord, from his tabernacle and worship; which David's enemies now enjoyed, and gloried in: or into outer darkness, into a furnace of fire, where there is weeping and wailing, and gnashing of teeth;
in the multitude of their transgressions: when God deals with men in a way of grace, he turns away ungodliness from them, or them from their ungodliness; but when in a way of judgment he suffers them to die in their sins, and so perish: or "for the multitude of their transgressions" t. The sins of transgressors are many and because of them they are cast out of the sight o God, and will be bid to depart from him hereafter;
for they have rebelled against thee: all sin is a rebellion against God; hence sinners are called rebellious ones. The rebellion of David's subjects against him was a rebellion against God; because it was an attempt to dethrone him, whom God had made king of Israel. The word u signifies to embitter, exasperate, and provoke: and such is the nature of sin, it is a bitter thing in itself, and it provokes the eyes of God's glory. Now each of these expressions are to be considered, not so much petitions, as prophecies; and not as imprecations, but as predictions of what would be the portion of wicked men.
expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Psa 5:1; Psa 5:1; Psa 5:1; Psa 5:1; Psa 5:3; Psa 5:3; Psa 5:3; Psa 5:3; Psa 5:3; Psa 5:4; Psa 5:4; Psa 5:4; Psa 5:4; Psa 5:4; Psa 5:5; Psa 5:5; Psa 5:5; Psa 5:6; Psa 5:6; Psa 5:6; Psa 5:6; Psa 5:7; Psa 5:7; Psa 5:7; Psa 5:8; Psa 5:8; Psa 5:8; Psa 5:9; Psa 5:9; Psa 5:9; Psa 5:9; Psa 5:9; Psa 5:9; Psa 5:10; Psa 5:10; Psa 5:10; Psa 5:10
NET Notes: Psa 5:4 Only the godly are allowed to dwell with the Lord. Evil people are excluded. See Ps 15.
NET Notes: Psa 5:6 Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a co...
NET Notes: Psa 5:7 Heb “in fear [of] you.” The Hebrew noun יִרְאָה (yir’ah, “fear”), when used of...
NET Notes: Psa 5:8 Heb “make level before me your way.” The imperative “make level” is Hiphil in the Kethib (consonantal text); Piel in the Qere ...
NET Notes: Psa 5:9 As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8), because he kno...
NET Notes: Psa 5:10 The Hebrew noun used here, פֶּשַׁע (pesha’), refers to rebellious actions. The psalmist pictures his e...
Geneva Bible: Psa 5:1 "To the chief Musician upon Nehiloth, A Psalm of David." Give ear to my words, O LORD, consider my ( a ) meditation.
( a ) That is, my vehement praye...
Geneva Bible: Psa 5:3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will ( b ) look up.
( b ) Or wait, with pati...
Geneva Bible: Psa 5:4 For thou [art] not a God that hath pleasure in ( c ) wickedness: neither shall evil dwell with thee.
( c ) Seeing that God of nature hates wickedness...
Geneva Bible: Psa 5:5 ( d ) The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
( d ) Who run blindly after their carnal desires.
Geneva Bible: Psa 5:7 But as for me, I ( e ) will come [into] thy house in the multitude of thy mercy: [and] in thy fear will I worship toward thy holy temple.
( e ) In th...
Geneva Bible: Psa 5:8 Lead me, O LORD, in thy righteousness ( f ) because of mine enemies; make thy way straight before my face.
( f ) Because you are just, therefore lead...
Geneva Bible: Psa 5:10 Destroy thou them, O God; let them ( g ) fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled ag...
expand allCommentary -- Verse Range Notes
TSK Synopsis -> Psa 5:1-12
TSK Synopsis: Psa 5:1-12 - --1 David prays, and professes his study in prayer.4 God favours not the wicked.7 David, professing his faith, prays to God to guide him;10 to destroy h...
Maclaren -> Psa 5:10-11
Maclaren: Psa 5:10-11 - --A Staircase Of Three Steps
All those that put their trust in Thee… them also that love Thy name… the righteous.'--Psalm 5:11-12.
I HAVE ven...
MHCC -> Psa 5:1-6; Psa 5:7-12
MHCC: Psa 5:1-6 - --God is a prayer-hearing God. Such he has always been, and he is still as ready to hear prayer as ever. The most encouraging principle of prayer, and t...
MHCC: Psa 5:7-12 - --David prayed often alone, yet was very constant in attendance on public worship. The mercy of God should ever be the foundation both of our hope and o...
Matthew Henry -> Psa 5:1-6; Psa 5:7-12
Matthew Henry: Psa 5:1-6 - -- The title of this psalm has nothing in it peculiar but that it is said to be upon Nehiloth, a word nowhere else used. It is conjectured (and it is...
Matthew Henry: Psa 5:7-12 - -- In these verses David gives three characters - of himself, of his enemies, and of all the people of God, and subjoins a prayer to each of them. I. H...
Keil-Delitzsch: Psa 5:1-3 - --
(Heb.: 5:2-4) The introit : Prayer to be heard. The thoughts are simple but the language is carefully chosen. אמרים is the plur . of אמ...
Keil-Delitzsch: Psa 5:4-6 - --
(Heb.: 5:5-7) The basing of the prayer on God's holiness. The verbal adjective חפץ (coming from the primitive signification of adhering firmly ...
Keil-Delitzsch: Psa 5:7-9 - --
(Heb.: 5:8-10) Since the Psalm is a morning hymn, the futt . in Psa 5:8 state what he, on the contrary, may and will do (Psa 66:13). By the greatn...
Keil-Delitzsch: Psa 5:10-12 - --
(Heb.: 5:11-13) The verb אשׁם or אשׁם unites in itself the three closely allied meanings of becoming guilty (e.g., Lev 5:19), of a feeling ...
Constable: Psa 5:1-12 - --Psalm 5
This is another prayer of David that arose out of opposition by enemies (cf. Pss. 3, 4), as is c...
Constable: Psa 5:1-2 - --1. Prayer to be heard 5:1-3
David cried out to God to listen to his prayer that arose out of gre...
Constable: Psa 5:3-6 - --2. Praise for God's holiness 5:4-7
5:4-6 David was aware that the One whom he petitioned was absolutely upright. Consequently those who are boastful a...
Constable: Psa 5:7-11 - --3. Prayer for guidance 5:8-12
5:8 Essentially what David asked for was guidance in the righteous path God trod; he did not want to walk in the way of ...
expand allIntroduction / Outline
JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...
JFB: Psalms (Outline)
ALEPH. (Psa 119:1-8).
This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...
TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...
TSK: Psalms 5 (Chapter Introduction) Overview
Psa 5:1, David prays, and professes his study in prayer; Psa 5:4, God favours not the wicked; Psa 5:7, David, professing his faith, prays...
Poole: Psalms (Book Introduction) OF PSALMS
THE ARGUMENT
The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...
MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...
MHCC: Psalms 5 (Chapter Introduction) (Psa 5:1-6) God will certainly hear prayer: David gives to God the glory, and takes to himself the comfort.
(Psa 5:7-12) He prayed for himself, that ...
Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms
We have now before us one of the choicest and most excellent parts of all the Old Te...
Matthew Henry: Psalms 5 (Chapter Introduction) The psalm is a prayer, a solemn address to God, at a time when the psalmist was brought into distress by the malice of his enemies. Many such times...
Constable: Psalms (Book Introduction) Introduction
Title
The title of this book in the Hebrew Bible is Tehillim, which means...
Constable: Psalms (Outline) Outline
I. Book 1: chs. 1-41
II. Book 2: chs. 42-72
III. Book 3: chs. 73...
Constable: Psalms Psalms
Bibliography
Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...
Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS.
INTRODUCTION.
The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...
Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS
The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...
Gill: Psalms 5 (Chapter Introduction) INTRODUCTION TO PSALM 5
To the chief Musician upon Nehiloth, a Psalm of David. This psalm, being written by David under the inspiration of the Holy...
