Psalms · Chapter 5

V. 1. Meditation-My prayer accompanied with deep thoughts and fervent affections of soul.

Verse 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 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.

Verses 1, 2. Consider my meditation — That is, my prayer, as the foregoing and following words show. He calls his prayer his meditation, to signify that it was not the mere labour of his lips, but that it proceeded from, and was accompanied with, the deepest thoughts and most fervent affections of his soul. Hearken unto the voice of my cry — The sincerity and earnestness of our cry to God will be in proportion to the sense we have of our sins and wants. My King — It is the part and duty of a king to answer the just and humble desires of his subjects; and my God: for unto thee will I pray — To thee alone will I direct all my prayers, for to whom should a sinner pray but to his God? and therefore, from thee alone I expect succour and relief.

1. Meditation—Literally, my deep sighing or moaning, such as one in profound thought and trouble would make—hence meditation. But it is here the meditation of a soul in distress and perplexity talking to itself in sighs, and is in contrast to words in the previous hemistich. To his words David asks God to “give ear;” to his meditations, a discriminating attention, in order to know his thoughts. See Romans 8:27.

Verse 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 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 King: “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!”

Verses 1, 2. Consider my meditation — That is, my prayer, as the foregoing and following words show. He calls his prayer his meditation, to signify that it was not the mere labour of his lips, but that it proceeded from, and was accompanied with, the deepest thoughts and most fervent affections of his soul. Hearken unto the voice of my cry — The sincerity and earnestness of our cry to God will be in proportion to the sense we have of our sins and wants. My King — It is the part and duty of a king to answer the just and humble desires of his subjects; and my God: for unto thee will I pray — To thee alone will I direct all my prayers, for to whom should a sinner pray but to his God? and therefore, from thee alone I expect succour and relief.

2. Voice of my cry—My loud cry, or my outcry. There is a rising in the description—words, meditation, outcry. The last is the loud and earnest call for help of one who is ready to perish.

V. 3. Morning-Every morning. As soon as I wake, I am still with thee, as he saith, Psalm 139:18. The first thing that I do is to pray to thee.

Verse 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 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.

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.

Verses 3, 4. My voice shalt thou hear in the morning — That is, early, seasonably, in a time when thou wilt be found, and art ready to hear; or rather, every morning. As soon as I awake, I am still with thee, as he says Psalm 139:18. The first thing that I do is to pray to thee. For, or but, or surely, thou art not a God that hast pleasure in wickedness — Or, in wicked men. Thou dost not approve of, or delight in them, or in their prayers; neither shall evil dwell with thee — Have any friendship or fellowship with thee.

3. In the morning—Showing that this is an early morning prayer, and that prayer is now his first business and sole reliance. Will I direct my prayer—The word prayer is not in the original. The word translated, “I will direct,” means to arrange, to set in order, and, in its ritualistic sense, to prepare or arrange in order for sacrifice, as Genesis 22:9; Leviticus 1:7, 8, 12. David had prepared himself unto the Lord by prayer and watchfulness, laying open his whole heart and life, and the pending cause of his kingdom. Will look up—Literally, will watch, wait. Having set every thing in order before God, he now waits watchfully. See Genesis 15:9-12; Ephesians 6:18.

V. 4. Surely-Thou dost not approve of, nor delight in them, or in their prayers. Dwelt-Have any fellowship with thee.

Verse 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 glory; [r Ërgy al lo yegurecha ra, “the evil man shall not even sojourn with thee.”

Verses 3, 4. My voice shalt thou hear in the morning — That is, early, seasonably, in a time when thou wilt be found, and art ready to hear; or rather, every morning. As soon as I awake, I am still with thee, as he says Psalm 139:18. The first thing that I do is to pray to thee. For, or but, or surely, thou art not a God that hast pleasure in wickedness — Or, in wicked men. Thou dost not approve of, or delight in them, or in their prayers; neither shall evil dwell with thee — Have any friendship or fellowship with thee.

4. For—Because. He now states the ground or cause of his trusting in prayer, which he gives in verses 4-6, namely, the fact that God cannot approve or allow wickedness, and that he is “my God and my King,” (verse 2.) Neither shall evil dwell with thee—Shall not inhabit or abide with thee. Evil men shall not live with God in the same house, (Psalm 15:1,) nor in any relations of favour or friendliness. In verses 4-6 seven designations are given to the wicked, all abhorrent to God. In the wicked God does not delight. There is no agreeableness in them. The evil man shall not dwell with him.

Verse 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; this every wicked man does; therefore is every wicked man a fool and a madman.

Thou hatest all workers of iniquity] Some sin now and then, others generally; some constantly, and some labour 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!

Verses 5, 6. The foolish shall not stand in thy sight — Literally, The mad shall not stand before thine eyes; shall not be admitted to attend upon thee, nor shall they be acquitted at the judgment of the great day. The word µyllwh, holelim, here rendered the foolish, properly signifies the madmen, as the learned reader may see by consulting Ecclesiastes 2:2, 12, and 7:7, and 10:13; Isaiah 44:25. Wicked men are intended, as the next clause explains it; who are indeed morally and really madmen, in that they oppose and fight against Omnipotence, and voluntarily expose themselves to such dreadful miseries as are implied in everlasting banishment from God, for such mean and momentary gains or pleasures as are found in sin. Thou shalt destroy — With an everlasting destruction from thy presence, and the glory of thy power, them that speak leasing — Or falsehood, that continue so to do, and will not be reformed: that are void of integrity and veracity, or who suffer themselves to be employed by the father of lies in spreading calumnies and slanders. The Lord will abhor the bloody man also — That is, the passionate, the malicious, the implacable. For inhumanity, cruelty, and revenge are no less contrary, no less hateful to the God of mercy, than deceit, lies, and slanders are to the God of truth.

5. The foolish—A term for proud, vain boasters, godless. These shall not stand in his sight, or before his eyes, as the Hebrew has it. They shall not be honoured to come into his presence. Iniquity—A general term for emptiness, vanity, and hence sorrow, sinfulness, evil of any sort. Such workers God hateth.

Verse 6. That speak leasing] Falsity, from the Anglo-Saxon [A.S.] leasunge, a lie, falsity, deceit; from [A.S.] leas, lie, which is from the verb [A.S.] leasian, to lie. See on Psalm 4:2.

The Lord will abhor the bloody and deceitful man.] דמים איש ish damim, the man of bloods; for he who has the spirit of a murderer, will rarely end with one bloodshedding. So the Jews, who clamoured for the blood of our Lord, added to that, as far and as long as they could, the blood of his disciples.

Verses 5, 6. The foolish shall not stand in thy sight — Literally, The mad shall not stand before thine eyes; shall not be admitted to attend upon thee, nor shall they be acquitted at the judgment of the great day. The word µyllwh, holelim, here rendered the foolish, properly signifies the madmen, as the learned reader may see by consulting Ecclesiastes 2:2, 12, and 7:7, and 10:13; Isaiah 44:25. Wicked men are intended, as the next clause explains it; who are indeed morally and really madmen, in that they oppose and fight against Omnipotence, and voluntarily expose themselves to such dreadful miseries as are implied in everlasting banishment from God, for such mean and momentary gains or pleasures as are found in sin. Thou shalt destroy — With an everlasting destruction from thy presence, and the glory of thy power, them that speak leasing — Or falsehood, that continue so to do, and will not be reformed: that are void of integrity and veracity, or who suffer themselves to be employed by the father of lies in spreading calumnies and slanders. The Lord will abhor the bloody man also — That is, the passionate, the malicious, the implacable. For inhumanity, cruelty, and revenge are no less contrary, no less hateful to the God of mercy, than deceit, lies, and slanders are to the God of truth.

Verse 6. Leasing; a Gothic and primitive word equivalent to falsehood. They professed loyalty to the king, but were traitors in heart, as in ver. 9.

6. Leasing—Lying, falsehood. Here applying to speech. Bloody and deceitful—Deceit here specially applies to treachery, bad faith, treason, as 2 Kings 9:23; Psalm 55:11; Jeremiah 9:6. Whether the lying and deceit consist in words or acts, such as practice them God will destroy.

V. 7. Come-With holy boldness and confidence. Mercy-Trusting only in thy great mercy. Fear-With an holy dread and reverence of thy majesty. Towards-Looking towards it, when I cannot come to it.

Verse 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 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.

In thy fear] Duly considering the infinite holiness of thy majesty, will I worship, hwjtva eshtachaveh, will I bow and prostrate myself in the deepest self-abasement and humility.

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 fulness 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.

Verse 7. But I will come into thy house — Namely, into thy tabernacle, with holy boldness and confidence, as becomes thy son and servant; in the multitude of thy mercy — Trusting only in thy great mercy for admittance thither and acceptance there. Or, for, or because of thy many mercies to me: for which I will come to render thanks and praise, and to pay the service so justly due to thee for thy goodness. And in thy fear — With a holy dread and reverence of thy majesty; will I worship — In spirit and in truth, thee who art a spirit, who searchest the heart, and requirest truth in the inward parts, toward thy holy temple — Hebrew, the temple of thy holiness, looking toward it when I cannot come to it. Or, as lkyh la, el heecal, may be rendered, at thy holy temple, that is, the tabernacle, which is sometimes called by that name.

7. But as for me—A sudden transition from the vile and abhorrent character of his enemies to the beautiful unfoldings of a true piety. Thy house—The habit of devout and sincere worship is here placed foremost, as the representative virtue of his life, comprehending all others. True piety is the source of human righteousness. In the multitude of thy mercy— Not in the spirit of vainglory does he contrast himself with his enemies, as did the Pharisee mentioned Luke 18:11; but humbly, and in conscious rectitude, he ascribes all his goodness to God’s mercy. Temple—Same as house, preceding. Not necessarily the temple of Solomon, if it were already standing, but tabernacle, or consecrated place of worship. See 1 Samuel 1:9; 2 Samuel 22:7; Psalm 18:6; and notes on Psalm 19:9; 84:10; 116:19.

V. 8. Righteousness-In thy righteous laws. Because-That I may give them no occasion of slandering me, or religion for my sake. The way-The way wherein thou wouldst have to one walk. Plain-That I may clearly discern it, and readily walk in it.

Verse 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 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.

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 favour, and of being delivered from all sin in this life!

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.

Verse 8. Lead me, O Lord — Direct my heart, and counsels, and affairs, and all the course and actions of my life; in thy righteousness — In thy righteous laws, or, for, or, because of, or, according to, thy righteousness, a phrase and argument frequently used in the Psalms. Because of mine enemies — That I may give them no occasion of slandering me, or religion for my sake. Make the way — Wherein thou wouldst have me to walk, or the course thou wouldst have me to take; straight before my face — Plain to my view, that I may clearly discern it, and readily, evenly, and smoothly walk in it without mistake, hinderance, or stumbling, which my enemies would gladly take hold of. “Thus, a man’s enemies,” says Dr. Horne, “while they oblige him to pray more fervently, and to watch more narrowly over his conduct, oftentimes become his best friends.”

8. In thy righteousness—It was not in human counsels and cognitions of right, but in Jehovah’s, that he was safe and might securely walk. Mine enemies—Strictly, my observers, those who watch for me—waylayers. No human wisdom could cope with these trained and wily politicians, these ambushed “sharp shooters;” and hence it was not in cunning, but righteousness,—the righteousness of God—that he trusted. See Proverbs 10:9; 1 Peter 3:13-16. Thy way straight—The clearly revealed will of God is always a blessing, as it enables men to walk safely if they be obedient.

V. 9. Throat-Wide opened ready to devour all that come within their reach. A metaphor from wild beasts gaping for the prey.

Verse 9. 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. Their throat is an open sepulchre] 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 centre 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.

Verse 9. There is no faithfulness in their mouth — They speak one thing and mean another, and under a pretence of kindness seek my destruction; which renders it difficult for me to know how I ought to carry myself toward them, and therefore I have asked thy direction. Their inward part is very wickedness — Hebrew, twwh µbrq, kirbam havvoth, literally, woes, sorrows, or mischiefs, are within them. The word seems to have a meaning derived from the sound, hwh, eue, or ywh, hoe, any thing upon which we pronounce a wo; evil of any kind, natural or moral. “Their inward part is all woful, execrable stuff, or rottenness, which sends forth nauseous steams, as though it were a sepulchre open.” — Mudge. Their throat is an open sepulchre — Their speech coming out of their throat though smooth and subtle, is most pernicious: or, their mouth and throat are opened wide, ready to devour all that come within their reach: a metaphor taken from wild beasts gaping for the prey. They flatter with their tongue — They make a show of piety and friendship that they may more easily deceive and destroy. The reader will recollect that “a part of this verse is cited, Romans 3:13, together with several other passages from the Psalms and prophets, to evince the depravity of mankind; whether Jews or Gentiles, till justified by faith, and renewed by grace. It is plain, therefore, that the description was designed for others besides the enemies of the literal David, and is of more general import, reaching to the world of the ungodly, and the enemies of all righteousness, as manifested in the person of the Messiah, and in his church.” — Horne.

Ver. 9. Their throat is an open sepulchre, emitting a noxious effluvia.

9. For there is no faithfulness—The particle “for” gives the reason for the prayer in verse 8, namely, the character of his enemies. They have, first, no faithfulness, no fixedness or stability, in their mouth. There is no reliance upon their words, because they seek not truth, and have no settled principles. In their mouth—Literally, in his mouth; that is, in the month of any one of them. Their inward part—The word brq, (kereb,) inward part, when used psychologically, as here, is one of the strongest words in Hebrew to denote inwardness, internality. The word bl, (lebh,) heart, is more local, but not more intensely inward in signification. In the text “inward part” denotes the seat of thought, volition, and desire, which is “wickedness:” Hebrew, wickednesses, the plural used for intensity; hence our Version, “very wickedness.” Here, then, the fountain head, the inmost origin of moral action, is called thorough wickedness, or corruption. Throat is an open sepulchre—As if ready to receive its victim. Also within is the seat of corruption from which the fumes of death proceed. Matthew 23:27. One more touch of the pencil finishes the picture. They flatter with their tongue—This is the lure to draw unwary souls through the open doorway of the sepulchre into the pit of death.

V. 10. Destroy-Condemn and punish them. Cast-Out of thy land, and from among thy people.

Verse 10. 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, &c.

Verse 10. Destroy thou them, O God — Hebrew, µmyvah, haashimem, hold them guilty, that is, condemn and punish them; or, make them desolate, as the word is used Ezekiel 6:6; Joel 1:18. Let them fall by their own counsels — That is, make their counsels, not only unsuccessful against me, but also destructive to themselves. Or, from their counsels, that is, 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 — Of thy land and from among the people, whom they either infect or molest by their wicked courses. For they have rebelled against thee — Against thy authority and declared will, concerning my advancement to the throne, and that of my seed the Messiah, and concerning the enlargement of thy church. It is justly observed by Dr. Horne, Dr. Dodd, and others, concerning these imprecatory passages of the Psalms, that they may all be rendered in the future tense, as indeed they ought to be to obviate objections, and cut off all occasion of offence from those who desire and seek it. “The verse before us would then run thus: ‘Thou wilt destroy them, O God; they shall perish by their own counsels: thou wilt cast them out in the multitude of their transgressions, for they have rebelled against thee.’ Thus rendered, the words contain a prophecy of the infatuation, rejection, and destruction of such as should obstinately persevere in their opposition to the counsels of Heaven, whether relating to David, to Christ, or to the church. The fate of Ahithophel and Absalom, of Judas and the Jews, should warn others not to offend after the same example.”

Ver. 10. Destroy them; for by the rebellion their lives and lands were forfeited.

10. Destroy thou them—Literally, charge them with guilt; that is, visit upon them the consequences of their sin. And so the next line: “Let them fall by [or through] their own counsels.” Against thee—The enemies of David were the enemies of God, and it was against his purposes that the rebellion was aimed.

Verse 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: “All those who put their trust in thee SHALL rejoice,— SHALL ever shout for joy.”

Verses 11, 12. But let those that put their trust in thee — That dare rely on thy word and promise when all human hopes and refuges fail; rejoice — Let them have cause of great joy from thy love and care of them; because thou defendest them — As it follows. Let them also that love thy name — That is, thy majesty and glory, thy word and worship, all which is called God’s name, in Scripture; be joyful — Hebrew, wxl[y, jangletzu, exult in thee. Thus David does not confine his prayer to his party, but prays for, and predicts the happiness of all good men, though some of them, through their own mistakes, or other men’s artifices, might now be in a state of opposition to him. And so, as the preceding verse foretold the perdition of the ungodly, this describes the happiness of the saints. For thou, Lord, wilt bless the righteous — Thou hast engaged thyself by promise and covenant, and art resolved 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 — That is, keep him safe on every side.

11. But let all… rejoice—In this and the following verse the opposite character and treatment of the righteous are set forth, so that both the protection of the righteous and the punishment of the wicked—which latter, under the moral government of God, is equally necessary for the vindication of the divine character and the salvation of those who trust in him—shall be cause of eternal joy to all holy beings.

Verse 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 subject of continual blessing.

With favour] Literally, Like a shield, thy favour will crown him. God loves such; and this love is their defence. 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.

Verses 11, 12. But let those that put their trust in thee — That dare rely on thy word and promise when all human hopes and refuges fail; rejoice — Let them have cause of great joy from thy love and care of them; because thou defendest them — As it follows. Let them also that love thy name — That is, thy majesty and glory, thy word and worship, all which is called God’s name, in Scripture; be joyful — Hebrew, wxl[y, jangletzu, exult in thee. Thus David does not confine his prayer to his party, but prays for, and predicts the happiness of all good men, though some of them, through their own mistakes, or other men’s artifices, might now be in a state of opposition to him. And so, as the preceding verse foretold the perdition of the ungodly, this describes the happiness of the saints. For thou, Lord, wilt bless the righteous — Thou hast engaged thyself by promise and covenant, and art resolved 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 — That is, keep him safe on every side.