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Text -- Psalms 5:3 (NET)

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Context
5:3 Lord, in the morning you will hear me; in the morning I will present my case to you and then wait expectantly for an answer.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Rising | Prayerfulness | Prayer | PSALMS, BOOK OF | ORDER | Nehiloth | Music | HOLY SPIRIT, 1 | David | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

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.

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).

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.

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 ערך , arac, signifies to set in order or dispose, and sometimes to dress or make fit. This sense is very suitable to the passage, in which David plainly declares it to be his determination not to be drawn away in any degree from his orderly course into the indirect and circuitous paths of error and sin, but to come directly to God. By the word, watch, he conveys the idea of hope and patience as well as of anxiety. As צפה , tsapah, in Hebrew means, to wait for, as well as to look for, David, I have no doubt, intended to say, that after he had disburdened his cares into the bosom of God, he would, with an anxious mind, look out, as it were, like a sentinel, until it should appear, that in very deed God had heard him. No doubt, in the exercise of longing, there is always implied some degree of uneasiness; but he who is looking out for the grace of God with anxious desire, will patiently wait for it. This passages therefore, teaches us the uselessness of those prayers to which there is not added that hope which may be said to elevate the minds of the petitioners into a watch-tower.

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

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Commentary -- Word/Phrase Notes (per Verse)

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 - ערך ‛ârak - means properly to place in a row, to put in order, to arrange, e. g., to place wood upon the altar Gen 22:9; Lev 1:7; to arrange the showbread on the table Exo 40:23; Lev 24:6, Lev 24:8. There is, not improbably, an allusion to these customs in the use of the word here; and the meaning may be, that his prayer would be a regularly arranged service before God. It would be a kind of morning sacrifice, and it would be arranged and performed with a suitable regard to the nature of the service - the fact that it was rendered to the great God. There would be a devout regard to propriety - a serious and solemn attention to the duties involved in the act as the worship of a holy God. Prayer should not be rash; it should not be performend negligently or with a light spirit; it should engage the profound thought of the soul, and it should be performed with the same serious regard to time and to propriety which was demanded in the solemn and carefully prescribed rites of the ancient temple-service.

And will look up - The word used here - צפה tsâphâh - means, properly, to look about, to view from a distance. In Isa 21:5, it refers to a tower which has a wide prospect. Compare Son 7:4. The idea here is properly that he would watch, narrowly and carefully (as one does who is stationed on a tower), for some token of divine favor - for some answer to his prayer - for some divine interposition - for some intimation of the divine will. This is, perhaps, equivalent to the Saviour’ s repeated command to "watch and pray."The notion of looking "up"is not necessarily in the word used here, but it indicates the state of mind where there is deep and careful solicitude as to the answer to prayer.

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 - נחילות ne chı̂ylôth , plural. נחילה ne chı̂ylâh , singular - is supposed by Gesenius, Lexicon, to denote a flute, or pipe, as being "perforated,"from חלל châlal , to bore."The word occurs only in this place. Very various opinions have been entertained of its meaning. See Hengstenberg, "Com."The Latin Vulgate and the Septuagint understand it as meaning "inheritance"- the same as נחלה nachălâh , and as being somehow designed to refer to the people of God "as"a heritage. Latin Vulgate: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint - ὑπὲρ τῆς κληρονομούσης huper tēs klēronomousēs . So Luther, Fur das Erbe . What was the precise idea affixed to this it is not very easy to determine. Luther explains it, "according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him."The true interpretation, however, is evidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of music specified. Why it was adapted particularly to "that"instrument of music cannot now be determined. Horsley renders it "upon the flutes."Compare Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158-170.

A Psalm of David - See introduction to Psa 3:1-8.

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 .

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 5:3 Heb “and I will watch.”

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...

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Commentary -- Verse Range Notes

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...

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...

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...

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...

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 5:3-6 - --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...

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Introduction / 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...

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