Psalm 5

[ayin jade]

Since I was a bit lazy so far this year, I am posting an older bit of my study notes.

Psalm 5

This psalm also purports to be a psalm of David, and there is no reason to doubt this. It is ascribed to him in all the versions, and by all the ancient Hebrew writers, and the contents are such as we might expect from him.

The occasion on which the psalm was composed is not specified, and there is nothing in the psalm itself that can enable us to determine it with certainty. There is evidence in the psalm itself that the author at the time of its composition was beset by enemies, and that he was in the midst of peril from the designs of violent men, Psa_5:6, Psa_5:8-10. Who those enemies were, however, he does not specify,

Some have supposed that the psalm was composed in the time of Saul, and in reference to the persecutions which David experienced then; but most interpreters have referred it to the time of Absalom’s rebellion. It is possible that the psalm was composed with reference to the same circumstances as the two preceding - that important event in the life of David when his own son rose up in rebellion against him, and drove him from his throne. The psalm has a sufficient resemblance to the two preceding to accord with this supposition, and it can be read with profit with those scenes in view.

Literary construction

The psalm is a prayer, a solemn address to God, at a time when the psalmist was brought into distress by the malice of his enemies.

The psalm has 4 parts to it.

1. An earnest prayer of the author to God Psa_5:1-3.

2. An expression of unwavering confidence in God as the protector and the friend of the righteous, and the enemy of all wickedness, Psa_5:4-7.

3. Prayer to God, in view of all this, for his guidance and protection in his perplexities, Psa_5:8-10.

4. An exhortation, founded on these views, for all to put their trust in God, Psa_5:11-12.

[ayin jade]

Psa 5:1 To the chief Musician upon Nehiloth, A Psalm of David. Give ear to my words, O LORD, consider my meditation.

Nehiloth - As neginoth may signify all kinds of instruments struck with a plectrum, stringed instruments, those like the drum, cymbals, etc.; so nechiloth, from chal, to be hollow, to bore through, may signify any kind of wind instruments, such as the horn, trumpet, flute, etc.

Nehiloth - Psalms 5:1 For the end, a Psalm of David, concerning her that inherits. Hearken to my words, O Lord, attend to my cry (Septuagint version) The word nechiloth derived from nachal, to inherit. Referring to the Israelites who obtained the inheritance of the promised land. It can also be seen to refer to the Church of Christ which obtains through the blood of Jesus salvation. The righteous are the Lord's inheritance. The Jewish Midrash agrees with the Septuagint. The word translated as inherits in the Septuagint might according to the biblical use of this verb signify “inheritances,” or according to its use in the Talmud “swarms,” and in fact swarms of bees. One commentator thinks the instrument intended was so called from the humming of bees, which its sound resembled; "nechil shel deborim", with the Rabbins, signifying a swarm of bees); though others have thought it might be so called from the murmuring noise of a brook or river, to which the sound of it might be like; because a word from the same root this is thought to come in the Hebrew language signifies a brook or river.

Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer.

Consider my meditation - Understand; perceive, for so the word rendered “consider” properly means. He desired that he would regard the real import of what is here called his “meditation;” that is, he wished him not merely to attend to his “words,” but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be sincere and truthful, yet they could not express “all” his meaning. There were desires of the soul which no language could convey - deep, unuttered “groanings” Romans 8:26-27 Likewise the Spirit also helps our infirmities. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. And He searching the hearts knows what is the mind of the Spirit, because He makes intercession for the saints according to the will of God. The word also signifies inward mourning, and groans; the root from whence this is derived to mourn.

Through a lot of words and roots that I couldn’t follow, one commentator says the morning prayer (this psalm) is compared to this morning sacrifice of a lamb (Lev 6:5, 12). This is in its way also a sacrifice. As the priests, with the early morning, lay the wood and pieces of the sacrifices of the Tamîd upon the altar, so he brings his prayer before God as a spiritual sacrifice and looks out for an answer.

[ayin jade]

Psa 5:2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.

My King, and my God - Though he was himself a king, yet he acknowledged his subjection to God as his supreme Ruler, and looked up to Him to protect him in his dangers, and to restore him to his rights. He was, at the same time, his God - his covenant God - to whom he was permitted to come in the hour of trouble, and whose blessing he was permitted to invoke.

Psa 5:3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.

My voice shalt thou hear in the morning, O Lord - The voice of prayer. Regularly; each morning Psalms 55:17 Evening and morning, and at noon, I will pray and cry aloud; and He shall hear my voice. The Targum version consider the words as a petition, and render them, "Hear in the morning, O Lord, my voice", or "my petition"; and so bear the same sense as the other petitions;

Will I direct my prayer unto thee - The word used here - ‛ârak - means properly to place in a row, to put in order, to arrange, e. g., to place wood upon the altar Gen_22:9; Lev_1:7; to arrange the showbread on the table Exo_40:23; Lev_24:6, Lev_24:8. There is an allusion to these customs in the use of the word here; and the meaning may be, that his prayer would be a regularly arranged service before God. It would be a kind of morning sacrifice, and it would be arranged and performed with a suitable regard to the nature of the service - the fact that it was rendered to the great God. Psalms 141:2 Let my prayer be set forth before You as incense, and the lifting up of my hands as the evening sacrifice. Romans 12:1 I beseech you therefore, brothers, by the mercies of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service.

And will look up - The word used here - tsâphâh - means, properly, to look about, to view from a distance. In Isa_21:5, it refers to a tower which has a wide prospect. The idea here is properly that he would watch, narrowly and carefully (as one does who is stationed on a tower), for some token of divine favor - for some answer to his prayer. This is, perhaps, equivalent to the Savior’s repeated command to “watch and pray.” The notion of looking “up” is not necessarily in the word used here, but it indicates the state of mind where there is deep and careful solicitude as to the answer to prayer.

[ayin jade]

Psa 5:4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.

For thou art not a God that hath pleasure in wickedness - The psalmist here refers to a well-known and well-understood characteristic of the Divine Being, that he was holy and pure, and that he could not have any pleasure in furthering the designs of wicked men. Sin, ungodliness; it is contrary to his nature.

Neither shall evil dwell with thee - The same idea is here expressed in another form.

Psa 5:5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity.

The foolish - Referring still to his enemies, as having this character, and urging the fact that they “had” such a character as a reason why God should hear him, and deliver him. The word “foolish” here, hôleliym, is used to denote the wicked, under the common idea in the Scriptures that sin is folly. Psalms 14:1 To the Chief Musician. A Psalm of David. The fool has said in his heart, There is no God! They acted corruptly; they have done abominable works, there is none who does good. The common idea is referring to the wicked under the idea that they were “fools,” as all sin is supreme folly.

Thou hatest all workers of iniquity - Nothing is more constantly affirmed in the Scriptures than that God hates all forms of evil.

The foolish shall not stand in thy sight - By the "foolish" are meant not such who are so in a natural, but in a moral sense, wicked and ungodly men. The word used comes from a root which signifies to "praise"; and may design such as are praisers of themselves, proud boasters; who are elated with their own excellencies, with their wisdom, strength, honours, riches, and righteousness, and treat all others with contempt; "the proud"; "mockers".

[ayin jade]

Psa 5:6 Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.

The bloody and deceitful man - The man of blood and fraud; the man who sheds blood, and is guilty of treachery and fraud. The “man of bloods,” - “the plural form being commonly used where there is reference to blood-guiltiness or murder.”

Psa 5:7 But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.

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. 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 - hêykâl - is a word of large signification, and might be applied to any place of worship. It means, properly, a large and magnificent building, a palace, and the place where the Lord was supposed to reside, or the place of his worship; and might be applied to the tabernacle as well as to the temple. In fact, it is “often” applied to the tabernacle that was in use before the building of the temple, 1Sa_1:9; 1Sa_3:3; 2Sa_22:7.

Psa 5:8 Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.

[ayin jade]

Psa 5:9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.

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. Compare to Matthew 15:11 Not that which goes into the mouth defiles a man; but that which comes out of the mouth, this defiles a man. Where the reference is to what comes out of his mouth as from the heart that defiles a man. Compare to Matthew 4:4 But He answered and said, It is written, "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God." Where what comes out of the mouth of God is His word, bread for us to live by.

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 is employed by the apostle Paul to demonstrate the universal depravity of man. Romans 3:13 "Their throat is an open grave, with their tongues they have used deceit, the poison of asps is under their lips;

their throat is an open sepulchre - The throat 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 - 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.” They make professions of friendship; but all is hollow and deceitful.

[ayin jade]

Psa 5:10 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.

Destroy thou them, O God - condemn - condemn them; literally, make them guilty; that is, recognize and treat them as such. The Hebrew word 'âsham, means to fail in duty, to transgress, to be guilty; in the Hiphil, the form used here to punish; and hence, to destroy. The idea in the mind of the psalmist seems to have been that he desired, since they were undoubtedly guilty, that God would regard and treat them “as such.”

Let them fall by their own counsels - 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.

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. The steps of his strength shall be hampered, and his own plans shall throw him down. Or, "because of their own counsels" 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; Hosea 11:6 And the sword shall remain on his cities, and shall destroy his branches, and devour them, because of their own counsels.

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 rebelled mârâh A primitive root; to be (causatively make) bitter (or unpleasant); (figuratively) to rebel (or resist; causatively to provoke): - bitter, change, be disobedient, disobey, grievously, provocation, provoke (-ing), (be) rebel (against, -lious). 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.

[ayin jade]

Psa 5:11 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.

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 - Philippians 4:4 Rejoice in the Lord always. Again I say, Rejoice! It is one of the characteristics of the truly pious that they do find their happiness in God.

Psa 5:12 For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.

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. Genesis 15:1 After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. Deuteronomy 33:29 Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places. 2Samuel 22:3 The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence. Ephesians 6:16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

[ayin jade]

I have forgotten to add this to other studies Ive posted here about the psalms. It is posted in one of my studies already though. Here is my disclaimer about sources used and how I study.

I read a chapter then I go over it verse by verse. I read through commentaries etc to glean background information, rejecting what does not seem correct and keeping what does. I mix it up, add some of my own thoughts, interspersed with paragraphs from the commentaries. The commentaries and all my notes are what I post with each verse. For copyright purposes, I use the KJV since it is not copyrighted in the US, and for posting publicly, I use commentaries whose copyrights are open. When reading my study/ studies, I encourage you to use whichever version of the bible you are most comfortable with. I used the following commentaries: John Wesley's Explanatory Notes; Treasury of Scriptural Knowledge; Spurgeon's A Treasury of David; Jamieson, Fausset and Brown Commentary; Keil and Delitzsch Commentary on the Old Testament; Matthew Henry's Concise Commentary; Albert Barnes Notes on the Bible; Adam Clarke's Commentary on the Bible; John Gill's Exposition of the Entire Bible and Strong's Concordance. I have read modern commentaries but have not posted from them in my public studies.

[Guest carrelgill]

:bighug2:psalm 5 is very nice to read i read also . its good for all Edited March 24, 2013 by carrelgill