
Text -- Psalms 5:6-12 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
With holy boldness and confidence.

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.
A lie.

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.

JFB: Psa 5:12 - -- Or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper (Lev 7:18; Lev 19:7).
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.

Clarke: Psa 5:11 - -- Let all those that put their trust in thee rejoice - Such expressions as these should be translated in the same way, declaratively and prophetically...
Let all those that put their trust in thee rejoice - Such expressions as these should be translated in the same way, declaratively and prophetically: "All those who put their trust in thee Shall rejoice, - Shall ever shout for joy."

Clarke: Psa 5:12 - -- For thou, Lord, wilt bless the righteous - A righteous soul is a peculiar object of God’ s affectionate regards; and therefore will be a subjec...
For thou, Lord, wilt bless the righteous - A righteous soul is a peculiar object of God’ s affectionate regards; and therefore will be a subject of continual blessing

Clarke: Psa 5:12 - -- With favor - Literally, Like a shield, thy favor will crown him. God loves such; and this love is their defense. In all places, times and circumstan...
With favor - Literally, Like a shield, thy favor will crown him. God loves such; and this love is their defense. In all places, times and circumstances, it will preserve them. "Keep yourselves,"says the apostle, "in the love of God."He who abides in this love need not fear the face of any adversary. Thus ended the morning’ s devotion of this excellent man: a model by which every Christian may frame his own
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

Calvin: Psa 5:11 - -- 11.And let all rejoice, etc It makes little difference as to the sense, whether we read these words in the future tense, All shall rejoice, etc., o...
11.And let all rejoice, etc It makes little difference as to the sense, whether we read these words in the future tense, All shall rejoice, etc., or in the optative mood, Let all rejoice, etc.; for in both ways the meaning of the prophet will be the same; namely, that if God deliver him, the fruit of this deliverance will be common to all the godly; as if he had said Lord, if thou succourest me, the goodness which thou conferrest upon me will not rest on me alone, but will extend to all thy servants: for this will serve the more to confirm their faith, and make them praise thy name the more. In order, therefore, to induce God to grant him deliverance, he employs as an argument the end or effect which it would produce, inasmuch as it would stir up all the godly to exercise greater trust in God, and encourage them to give praise and thanks to him. This passage teaches us, that we are ungrateful to God if we do not take encouragement and comfort from whatever blessings he confers upon our neighbours, since by these he testifies that he will always be ready to bestow his goodness upon all the godly in common. Accordingly the reason of this joy is added, because the Lord will cover or protect them. As often as God bestows any blessings upon any of the faithful, the rest, as I have said before, ought to conclude that he will show himself beneficent towards them. Again, this passage teaches us, that true joy proceeds from no other source than from the protection of God. We may be exposed to a thousand deaths, but this one consideration ought abundantly to suffice us, that we are covered and defended by the hand of God. And this will be the case, if the vain shadows of this world do not so beguile us as to excite us to take shelter under them. We ought also particularly to notice the statement, that those who trust in the Lord love his name. The remembrance of God must be sweet to us, and fill our hearts with joy, or rather ravish us with love to him, after he has caused us to taste of his goodness; as, on the other hand, all unbelievers wish the name of God to be buried, and shun the remembrance of him with horror.

Calvin: Psa 5:12 - -- 12.For thou, Jehovah, wilt bless the righteous The Psalmist here confirms the concluding sentence of the preceding verse, namely, that all the servan...
12.For thou, Jehovah, wilt bless the righteous The Psalmist here confirms the concluding sentence of the preceding verse, namely, that all the servants of God in common will take support to their faith from what he had experienced, for he would have us from one example to form our judgment of the immutability and perpetuity of God’s grace towards all the godly. Again, by this he teaches us that there is no true and right joy but that which is derived from the sense of God’s fatherly love. The word, to bless, in Hebrew, (when we speak of this as the act of men,) signifies to wish happiness and prosperity to any one, and to pray for him; 79 but when it is spoken of as the act of God, it signifies the same thing as to prosper a man, or to enrich him abundantly with all good things; for since the favor of God is efficacious, his blessing of itself produces an abundance of every good thing. The name righteous is not restricted to any one man, but signifies in general all the servants of God. Those, however, who are called righteous in Scripture, are not so called on account of the merit of their works, but because they aspire after righteousness; for after God has received them into his favor, by not imputing their sins to them, he accepts their upright endeavors for perfect righteousness. What follows is of the same import as the preceding clause, Thou wilt crown them with thy free favor, or good will, as with a shield The Psalmist’s meaning is, that the faithful shall be completely defended on all sides, since he will, in no case, withhold from them his grace, which is to them an invincible fortress, and brings along with it certain safety. The word, to crown, which the Psalmist employs, often denotes in Hebrew, ornament or glory; but as there is added the similitude of a shield, I have no doubt but he uses it metaphorically for, to fortify or to compass about. 80 The meaning, therefore, is, that however great and various may be the dangers which besiege the righteous, they shall, notwithstanding, escape, and be saved, because God is favorable to them.
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 5:6 - -- 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

TSK: Psa 5:11 - -- But : Psa 35:27, Psa 40:16, Psa 58:10, Psa 68:3, Psa 70:1-4; Jdg 5:31; Isa 65:13-16; Rev 18:20; Rev 19:1-7
shout : Psa 47:1-5, Psa 65:13; Job 38:7; Ze...
But : Psa 35:27, Psa 40:16, Psa 58:10, Psa 68:3, Psa 70:1-4; Jdg 5:31; Isa 65:13-16; Rev 18:20; Rev 19:1-7
shout : Psa 47:1-5, Psa 65:13; Job 38:7; Zec 9:9
defendest : Heb. coverest over, or, protectest

collapse allCommentary -- Word/Phrase Notes (per Verse)
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 5:1-12 - -- :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 5:7 - -- 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.

Barnes: Psa 5:11 - -- But let all those that put their trust in thee rejoice - Compare the notes at Psa 2:12. That is, they have occasion to rejoice in thee and in t...
But let all those that put their trust in thee rejoice - Compare the notes at Psa 2:12. That is, they have occasion to rejoice in thee and in thy protection. The wicked have everything to dread, for they must be cut off; but the righteous have every reason to be happy, for they shall partake of the favor of God. This is, at the same time, the earnest expression of a desire that they might rejoice, and that the dealings of God with them might be such that they would ever "have occasion"for joy.
Let them even shout for joy - Internal joy or happiness is often expressed by shouting, or singing, as the word used here frequently signifies. The meaning is, that they should give every proper expression to their feeling of joy. This may be done by singing, or by grateful ascriptions of praise and gratitude.
Because thou defendest them - While the wicked are cut off Psa 5:10. The psalmist, in this expression, doubtless had a primary reference to himself and to those who adhered to him in his righteous cause; but, as is common in the Psalms, he gives to the sentiment a general form, that it might be useful to all who fear and love God.
Let them also that love thy name - That love thee - the name being often put for the person. This is but another form of designating the righteous, for it is one of their characteristics that they love the name of God.
Be joyful in thee - Rejoice in thee - in thine existence, thy perfections, thy government, thy law, thy dealings, thy service; in all that thou hast revealed of thyself, and in all that thou doest. Compare Phi 3:1, note; Phi 4:4, note. It is one of the characteristics of the truly pious that they do find their happiness in God. They rejoice that there is a God, and that he is just such a being as he is; and they take delight in contemplating his perfections, in the evidences of his favor and friendship, in communion with him, in doing his will.

Barnes: Psa 5:12 - -- For thou, Lord, wilt bless the righteous - It is one of the characteristics of God that, while he will punish the wicked, he will show favor to...
For thou, Lord, wilt bless the righteous - It is one of the characteristics of God that, while he will punish the wicked, he will show favor to the righteous; while he brings deserved punishment upon the one, he will show his favor to the other.
With favor wilt thou compass him as with a shield - That is, as a shield is thrown round or before one in the day of battle to protect him, so wilt thou throw thy protection around the righteous. For a description of a "shield,"see the notes at Eph 6:16. Compare the notes at Psa 3:3. On these accounts, David felt that he might trust in God in the day of trouble and danger; and, on the same account, all who are righteous may put their trust in him now.
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 .

Poole: Psa 5:11 - -- Those that put their trust in thee that dare rely upon thy word and promise when all human hopes and refuges fail; which was oft the case of David an...
Those that put their trust in thee that dare rely upon thy word and promise when all human hopes and refuges fail; which was oft the case of David and his followers.
Rejoice let them have cause of great joy from thy love and care of them, and because thou defendest them, as it follows.
Thy name i.e. thy majesty, thy word, and worship, and glory; all which is called God’ s name in Scripture. David doth not confine his prayer to his party, but prays for all good men, though by their own mistakes, Or other men’ s artifices, some of them might now be in a state of opposition against him.

Poole: Psa 5:12 - -- i.e. Thou art resolved, and hast engaged thyself by promise and covenant, to bless them; and therefore my prayer for them is agreeable to thy will. ...
i.e. Thou art resolved, and hast engaged thyself by promise and covenant, to bless them; and therefore my prayer for them is agreeable to thy will.
With favour with thy love and gracious providence.
Wilt thou compass him as with a shield i.e. keep him safe on every side.
PBC -> Psa 5:6
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)

Haydock: Psa 5:11 - -- Sepulchre, which never says there is enough, Proverbs xxx. 15. (Calmet) ---
Dealt, &c. St. Paul authorizes this version, (Romans iii. 13.) though...
Sepulchre, which never says there is enough, Proverbs xxx. 15. (Calmet) ---
Dealt, &c. St. Paul authorizes this version, (Romans iii. 13.) though the Hebrew be rendered, "they flatter cunning;" (Berthier) or "they sharpen their tongue," and polish it like a sword, that it may cut more easily. This may be applied to heretics. (Sts. Athanasius, Chrysostom, and Jerome) (Calmet) ---
Judge, or "condemn them." Hebrew may be explained as a prediction. (Berthier) ---
The Holy Ghost could not dictate an imprecation or desire revenge. But David might beg that God would frustrate the designs of his enemies; and, by treating them with some severity, hinder the execution of their wicked schemes, which would bring on their own ruin. (St. Chrysostom; St. Augustine) (Calmet) ---
Though the just desire the conversion of all, yet if any die impenitent, they approve of God's judgment, manifested at the end of the world. (Worthington) ---
Provoked. Hebrew, "rebelled against." I forgive them for what they have done to me. But I grieve at thy offence; make them return to a sense of their duty. (Calmet) ---
He might abhor the enemies of salvation, the world, &c., whom Christ has condemned. (Berthier)

Haydock: Psa 5:12 - -- Dwell. Hebrew, "protect," (St. Jerome) "or shade them." (Calmet) ---
The just will rejoice under thy protection, (Haydock) and at the conversion o...
Dwell. Hebrew, "protect," (St. Jerome) "or shade them." (Calmet) ---
The just will rejoice under thy protection, (Haydock) and at the conversion of the sinner. (St. Chrysostom)
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.

Gill: Psa 5:11 - -- But let all those that put their trust in thee rejoice,.... Who trust not in themselves, in their own hearts, in their righteousness, or riches, or st...
But let all those that put their trust in thee rejoice,.... Who trust not in themselves, in their own hearts, in their righteousness, or riches, or strength; but in the name, righteousness, and strength of the Lord: who betake themselves to him, and put all their confidence in him: let them rejoice in the salvation of the Lord, and in hope of eternal glory and happiness;
let them even shout for joy: not only rejoice inwardly, but express their joy externally, with their voices, and in the loudest manner; and that always, the matter and foundation of a believer's joy always continues; and so does the grace itself: though it is not always in exercise, yet it is an everlasting joy; and with it the redeemed of the Lord will come to Zion, and no man will be able to take away their joy. Which distinguishes it from the triumphing of the wicked, and the joy of the hypocrite, which is but for a moment;
because thou defendest them, or "coverest them" w; with the feathers of divine protection, under the shadow of his wings, and with the hollow of his hand: so God preserves his people, keeps them by his power, as the apple of his eye, and is a wall of fire round about them. Which is a good reason why they should rejoice, and shout for joy;
let them also that love thy name; as all that put their trust in the, Lord do; they love the Lord himself, because of the perfections of his nature, and the works of his hands, and for what he has done for them: they love all they know of him; they love him in all his persons, Father, Son, and Spirit; and every name of his, by which he has made himself known. They love, admire, and adore all his attributes and perfections, as they are displayed in the works of creation and providence; and especially in redemption by Jesus Christ, where they all gloriously meet together; and in whom God has proclaimed his name gracious and merciful. They love his word, his Gospel, by which he is made known; and they love his people, on whom his name is called, and who call upon his name. And let such, says the psalmist,
be joyful in thee: not rejoice in their boasting of their wisdom, strength, riches, and righteousness; all such rejoicing is evil: but in the Lord, in his grace, righteousness, and salvation. He is the only true proper object of spiritual joy; and there is good reason for it, from what follows.

Gill: Psa 5:12 - -- For thou, Lord, wilt bless the righteous. As he has blessed him with a righteousness, even the righteousness of God imputed to him, by which he is den...
For thou, Lord, wilt bless the righteous. As he has blessed him with a righteousness, even the righteousness of God imputed to him, by which he is denominated righteous, and with the forgiveness of his sins; so he will bless him with peace and prosperity, with all spiritual blessings, with the blessings of grace here, and glory hereafter. Hence he has just reason to rejoice and be glad;
with favour wilt thou compass him as with a shield: by which is meant the free favour, love, and grace of God in Christ, which springs from his sovereign will and pleasure; is his good will to men, and the exceeding riches of his grace, shown in his kindness towards them in Christ Jesus: and the compassing or crowning of the righteous with it, as the word x signifies, is expressive of the abundance of it, in the application of it to them in conversion, and in every instance and blessing of grace; for such are crowned with lovingkindness and tender mercies; the grace of the Lord is exceeding abundant towards them, it flows and overflows; it surrounds them on all sides, and covers them all over: it is as a shield unto them from all their enemies, Psa 40:11; and which being held in the hand of faith, quenches the fiery darts of Satan; and is the saints security from every enemy, and from all hurt and danger, here or hereafter; see Zep 3:17; and is a crown of glory upon them, which makes them glorious, lovely, and amiable. Some interpret this of Christ the righteous One; so Nebiensis.

expand allCommentary -- Verse Notes / Footnotes
NET Notes -> 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; Psa 5:11; Psa 5:11; Psa 5:11; Psa 5:11; Psa 5:11; Psa 5:11; Psa 5:11; Psa 5:12; Psa 5:12; Psa 5:12; Psa 5:12; Psa 5:12; Psa 5:12
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...

NET Notes: Psa 5:11 The vav (ו) with prefixed verbal form following the volitional “shelter them” indicates purpose or result (“so that those̷...

NET Notes: Psa 5:12 Or “with favor” (cf. NRSV). There is no preposition before the noun in the Hebrew text, nor is there a pronoun attached. “Favor̶...
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...

Geneva Bible: Psa 5:11 But ( h ) let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy na...

Geneva Bible: Psa 5:12 For thou, LORD, wilt bless the righteous; with favour ( i ) wilt thou compass him as [with] a shield.
( i ) So that he will be safe from all dangers....

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 5:4-6 - --
(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 5:3-6 - --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...
