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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Psalm 5 Pulpit Commentary</title><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/psalms/5.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/psalms/5-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="../">Pulpit Commentary</a> > Psalm 5</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../psalms/4.htm" title="Psalm 4">◄</a> Psalm 5 <a href="../psalms/6.htm" title="Psalm 6">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Pulpit Commentary</div><div class="chap"><div class="versenum"><a href="/psalms/5-1.htm">Psalm 5:1</a></div><div class="verse"><<To the chief Musician upon Nehiloth, A Psalm of David.>> Give ear to my words, O LORD, consider my meditation.</div><div class="comm"><span class="cmt_sub_title">Verse 1.</span> - <span class="cmt_word">Give ear to my words</span>, O Lord (comp. <a href="/psalms/66-1.htm">Psalm 66:1</a>; <a href="/psalms/86-6.htm">Psalm 86:6</a>). Cries of this kind are common with the psalmists, even when they do not express the purport of their prayer. Consider my meditation; or, <span class="accented">my silent musing</span> (Kay); comp. <a href="/psalms/39-3.htm">Psalm 39:3</a>, where the same word is used. </div> <div class="versenum"><a href="/psalms/5-2.htm">Psalm 5:2</a></div><div class="verse">Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.</div><div class="comm"><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">Hearken unto the voice of my cry</span> (comp. <a href="/psalms/27-7.htm">Psalm 27:7</a>; <a href="/psalms/28-2.htm">Psalm 28:2</a>; <a href="/psalms/64-1.htm">Psalm 64:1</a>; <a href="/psalms/119-149.htm">Psalm 119:149</a>; <a href="/psalms/130-2.htm">Psalm 130:2</a>; <a href="/psalms/140-6.htm">Psalm 140:6</a>). The Oriental habit of making requests in loud and shrill tones is the origin of these forms of speech. My King. David was "king" over Israel; but Jehovah was "King" over David (comp. <a href="/psalms/10-16.htm">Psalm 10:16</a>; <a href="/psalms/29-10.htm">Psalm 29:10</a>; <a href="/psalms/44-4.htm">Psalm 44:4</a>; <a href="/psalms/47-6.htm">Psalm 47:6</a>, etc.). And my God (see <a href="/psalms/84-3.htm">Psalm 84:3</a>). For auto thee will I pray. To thee, <span class="accented">i.e.</span>, and to no other. </div> <div class="versenum"><a href="/psalms/5-3.htm">Psalm 5:3</a></div><div class="verse">My voice shalt thou hear in the morning, O LORD; in the morning will I direct <i>my prayer</i> unto thee, and will look up.</div><div class="comm"><span class="cmt_sub_title">Verse 3.</span> - <span class="cmt_word">My voice shalt thou hear in the morning, O Lord</span> (compare "At evening, and <span class="accented">at morning</span>, and at noonday will I pray, and he shall hear my voice," <a href="/psalms/55-17.htm">Psalm 55:17</a>; and see also <a href="/psalms/59-16.htm">Psalm 59:16</a>; <a href="/psalms/88-13.htm">Psalm 88:13</a>; <a href="/psalms/119-147.htm">Psalm 119:147</a>). The appointment of daily morning and evening sacrifice (<a href="/numbers/28-4.htm">Numbers 28:4</a>) pointed out morn and eve as times especially appropriate for prayer. A natural instinct suggested the same idea (<a href="/job/1-5.htm">Job 1:5</a>). In the morning will I direct my prayer unto thee. The repetition adds force to the implied injunction (comp. <a href="/psalms/130-6.htm">Psalm 130:6</a>). The word translated "direct my prayer" means "arrange" or "set in order," as the priests did the altar before a sacrifice (<a href="/leviticus/1-7.htm">Leviticus 1:7, 8, 12</a>; <a href="/leviticus/6-5.htm">Leviticus 6:5</a>; <a href="/numbers/28-4.htm">Numbers 28:4</a>). Prayer is viewed as a sort of sacrificial act. And will look up; or, <span class="accented">look out</span> - keep on the watch - in expectation of my prayer being granted (see the Revised Version). </div> <div class="versenum"><a href="/psalms/5-4.htm">Psalm 5:4</a></div><div class="verse">For thou <i>art</i> not a God that hath pleasure in wickedness: neither shall evil dwell with thee.</div><div class="comm"><span class="cmt_sub_title">Verse 4.</span> - <span class="cmt_word">For thou art not a God that hath pleasure in wickedness</span>. Thou wilt listen to the prayer of a righteous man (<a href="/psalms/4-1.htm">Psalm 4:1</a>), since thou dost not delight in wickedness, but in goodness. Neither shall evil dwell with thee. Light has no fellowship with darkness. Evil men can obtain no support from thee, who art All-holy. They will scarcely venture to ask thy aid. </div> <div class="versenum"><a href="/psalms/5-5.htm">Psalm 5:5</a></div><div class="verse">The foolish shall not stand in thy sight: thou hatest all workers of iniquity.</div><div class="comm"><span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">The foolish</span> (or, <span class="accented">the arrogant</span> - "the boasters") <span class="cmt_word">shall not stand in thy light. Rather shall they be cast down and dismayed</span> (<a href="/psalms/73-3.htm">Psalm 73:3, 18</a>). Thou hatest all workers of iniquity. David has in mind the wicked and presumptuous men who have handed themselves together against him, and "take his contrary part" (<a href="/psalms/109-3.htm">Psalm 109:3</a>, Prayer-book Version). These he is sure that God hates. </div> <div class="versenum"><a href="/psalms/5-6.htm">Psalm 5:6</a></div><div class="verse">Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.</div><div class="comm"><span class="cmt_sub_title">Verse 6.</span> - <span class="cmt_word">Thou shalt destroy them that speak leasing</span> (comp. <a href="/psalms/4-2.htm">Psalm 4:2</a>). David's adversaries were cunning, treacherous, and quite regardless of truth (see <a href="/2_samuel/3-27.htm">2 Samuel 3:27</a>; <a href="/2_samuel/13-28.htm">2 Samuel 13:28</a>; <a href="/2_samuel/15-7.htm">2 Samuel 15:7-9</a>; <a href="/2_samuel/20-10.htm">2 Samuel 20:10</a>, etc.). God's vengeance was sure to fall upon them, either in this world or in the next. <span class="cmt_word">The Lord will abhor the bloody and deceitful man</span>. An individual seems to be pointed at, who is probably Ahithophel. </div> <div class="versenum"><a href="/psalms/5-7.htm">Psalm 5:7</a></div><div class="verse">But as for me, I will come <i>into</i> thy house in the multitude of thy mercy: <i>and</i> in thy fear will I worship toward thy holy temple.</div><div class="comm"><span class="cmt_sub_title">Verse 7.</span> - <span class="cmt_word">But... I will come into thy house</span>; rather, <span class="accented">unto thy house.</span> David, as a layman, would not be entitled to enter within the tabernacle. He would draw near to it, probably bring his offering, and then worship <span class="accented">toward</span> it (see the following clause). <span class="cmt_word">In the multitude of thy mercy</span>; or, <span class="accented">through the abundance of thy mercy</span> (comp. <a href="/psalms/69-13.htm">Psalm 69:13, 16</a>). It was by God's mercy that David lived, that he was maintained in health and strength, that he had a desire to go to God's house, and was permitted to worship there. Of all these mercies he is deeply sensible. <span class="cmt_word">And in thy fear will I worship</span>. David's worship is never without fear - a reverent sense of God's greatness, power, and perfect holiness. <span class="cmt_word">Toward thy holy temple</span>. "David would, according to the custom of the worship then established, turn himself in the time of prayer to the place where the gracious presence of the Lord had its seat" (Hengstenberg; scrap. <a href="/psalms/28-2.htm">Psalm 28:2</a>; <a href="/psalms/138-7.htm">Psalm 138:7</a>; <a href="/1_kings/8-30.htm">1 Kings 8:30, 33, 38, 42, 44, 48</a>; <a href="/daniel/6-10.htm">Daniel 6:10</a>; <a href="/jonah/2-4.htm">Jonah 2:4</a>). </div> <div class="versenum"><a href="/psalms/5-8.htm">Psalm 5:8</a></div><div class="verse">Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.</div><div class="comm"><span class="cmt_sub_title">Verse 8.</span> - <span class="cmt_word">Lead me, O Lord, in thy righteousness</span>. Here at last we find <span class="accented">what David prayed for.</span> Previously, we have only heard him entreat that his prayer may be heard (vers. 1, 2), declare that he will pray early (ver. 3), and before the tabernacle (ver. 7); now we learn what his prayer is. It is that God will lead him in the path of his righteousness - that righteousness of which he is the pattern, and whereof he approves; and will "make his way plain for him," <span class="accented">i.e.</span> show it him clearly, so that he cannot mistake it. God is asked to do this, especially because of David's enemies, or of "those that lie in wait for him" (Revised Version margin), lest, if he were to make a false step, they should triumph over him, and so he should bring discredit upon the cause of God and of his saints<span class="cmt_word">. Make thy way straight</span> (<span class="accented">plain</span>, Revised Version) <span class="cmt_word">before my face</span>. Not so much "smooth my way," or "make it level" or "easy," as "<span class="accented">put</span> it plainly before me" (scrap. <a href="/psalms/25-5.htm">Psalm 25:5</a>; and <a href="/psalms/27-11.htm">Psalm 27:11</a>, '"Teach me thy way, O <span class="accented">Lord</span>, <span class="accented">and lead me in a plain path</span>, because of mine enemies"). </div> <div class="versenum"><a href="/psalms/5-9.htm">Psalm 5:9</a></div><div class="verse">For <i>there is</i> no faithfulness in their mouth; their inward part <i>is</i> very wickedness; their throat <i>is</i> an open sepulchre; they flatter with their tongue.</div><div class="comm"><span class="cmt_sub_title">Verse 9.</span> - <span class="cmt_word">For there is no faithfulness in their mouth</span>; or, no <span class="accented">steadfastness</span> - "no sincerity" (Kay, Cheyne); see the comment on ver. 6. <span class="cmt_word">Their inward part is very wickedness</span>; literally, <span class="accented">wickednesses</span>; <span class="accented">i.e.</span> nothing but wickedness. <span class="cmt_word">Their throat is an open sepulchre</span>. "Emitting the noisome exhalations of a putrid heart" (Bishop Horns). <span class="cmt_word">They flatter with their tongue</span>; literally, they make <span class="accented">smooth their tongues</span>, which may, perhaps, include flattery, but points rather to smooth arguments, specious reasonings, and the habit of making the worse appear the better cause (see the comment of Bishop Horsley, 'Book of Psalms,' vol. 1. pp. 154, 155). The last two clauses of this verse are quoted by St. Paul (<a href="/romans/3-13.htm">Romans 3:13</a>), and applied generally to the character of the ungodly. </div> <div class="versenum"><a href="/psalms/5-10.htm">Psalm 5:10</a></div><div class="verse">Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.</div><div class="comm"><span class="cmt_sub_title">Verse 10.</span> - <span class="cmt_word">Destroy thou them, O God</span>; rather, <span class="accented">condemn them</span>, or <span class="accented">declare them guilty</span> (Kay); <span class="greek">κρῖνον αὐτούς</span> (LXX.). <span class="cmt_word">Let them fall by their own counsels.</span> No condemnation naturally follows punishment. David assumes that God will make his enemies fall; he prays that they may fall from the effect of their own counsels. The fate of Ahithophel (<a href="/2_samuel/17-23.htm">2 Samuel 17:23</a>) perhaps fulfilled this imprecation<span class="cmt_word">. Cast them out in the multitude of their transgressions;</span> <span class="accented">Thrust</span> them out (Revised Version); "Thrust them down" (Kay). Punish them at once, in the midst of their many transgressions. <span class="cmt_word">For they have rebelled against thee</span>. They have sinned, not against me only, but equally - nay, far more - against thee. </div> <div class="versenum"><a href="/psalms/5-11.htm">Psalm 5:11</a></div><div class="verse">But 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 name be joyful in thee.</div><div class="comm"><span class="cmt_sub_title">Verse 11.</span> - <span class="cmt_word">But let all those that put their trust in thee rejoice</span>. David is fond of contrasts. Here he sots the lot of the righteous over against that of the wicked. While the wicked "fall," and are "cast out," or "thrust down' to hell, the righteous "rejoice " - nay, ever shout for joy, displaying their feelings in the true Oriental manner. <span class="cmt_word">Because thou defendest them</span>. There is no "because" in the original. The passage runs on without any change of construction, "Let all those that put their trust in thee rejoice; let them ever shout for joy, and do thou defend them; <span class="cmt_word">and let them that love thy Name be joyful in thee."</span> </div> <div class="versenum"><a href="/psalms/5-12.htm">Psalm 5:12</a></div><div class="verse">For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as <i>with</i> a shield.</div><div class="comm"><span class="cmt_sub_title">Verse 12.</span> - <span class="cmt_word">For thou, Lord, wilt bless the righteous</span>. All the joy of the righteous springs from the fact that God's blessing is upon them. The sense of his favour fills their hearts with rejoicing<span class="cmt_word">. With favour wilt thou compass him as with a shield</span>. <span class="accented">Tsinnah</span> (<span class="hebrew">צִנָּה</span>)is the large, long shield that protected the whole body (see 'Ancient Monarchies,' vol. 1. p. 445). God's favour, thus encompassing a man, effectually secured him against all dangers. <span class="p"><br /><br /></span> <span class="p"><br /><br /></span> </div></div></div><div id="botbox"><div class="padbot"><div align="center">The Pulpit Commentary, Electronic Database. 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