Psalms 5

Another morning prayer, uttered by one who is exposed to danger from the machinations of unscrupulous and hypocritical enemies. The title assigns it to David, and he might have written thus when he was in the court of Saul, or shortly before the outbreak of Absalom’s rebellion. It has been urged that Psalms 5:7 assumes the existence of the Temple, and is therefore decisive against the Davidic authorship. This however is not certain. The term “house of the Lord” presents no difficulty. It is used of the Tabernacle (Exodus 23:19; Exodus 34:26; Deuteronomy 23:18; Joshua 6:24; 1 Samuel 1:24; 1 Samuel 3:15), and also of the tent which David pitched for the ark on Mount Zion (2 Samuel 12:20). But could this ark-tent be called a temple? The Heb. word hêycâl denotes a spacious building, whether temple or palace (Psalms 45:8; Psalms 45:15), and would not be a strictly appropriate designation for it.

It is however applied to the sanctuary at Shiloh (1 Samuel 1:9; 1 Samuel 3:3), and may have remained in use, and been applied to the ark-tent in David’s time. It should at any rate be noticed that in Psalms 27:4; Psalms 27:6, ‘house of the Lord,’ ‘temple,’ and ‘tent’ (A.V. tabernacle) are all used in close juxtaposition. It is moreover at least possible that here, as in Psalms 11:4, Psalms 18:6, Psalms 29:9 (?), the temple is heaven, the dwelling-place of God, of which the earthly temple is but the symbol. The Psalm opens with an urgent cry for a favourable hearing (Psalms 5:1-3). Jehovah will not tolerate the wicked (Psalms 5:4-6); but the Psalmist, through His lovingkindness, is admitted to His presence. He prays that he may be preserved from falling into the snares of his insidious foes (Psalms 5:7-9); and that their just condemnation and punishment may exhibit a proof of God’s righteous government which will cheer the hearts of His servants (Psalms 5:10-12). The title may be rendered with R.V., For the Chief Musician; with the Nehiloth, or, (marg.) wind instruments. See Introd. pp. xxi, xxiv.

Psalms 5:1-3

1–3. Introductory petitions for a favourable hearing.

Psalms 5:2

2. my cry] A word specially used of an imploring cry to God for help (Psalms 22:24; Psalms 28:2; &c.). my King, and my God] Cp. Psalms 84:3. The language is all the more significant, if the petitioner was David. He appeals to Him, Whose chosen representative he was.

Psalms 5:3

3. O Lord, in the morning shalt thou hear my voice; In the morning will I order my prayer unto thee, and will keep watch. (R.V.). ‘In the morning’ is repeated with emphasis. The first thought of the day is prayer. cp. Psalms 55:17, Psalms 88:13, Psalms 59:16, Psalms 92:2, Psalms 57:8. will I direct] Better, as R.V., will I order. The word means to arrange, and is used of setting in order the pieces of wood (Genesis 22:9; Leviticus 1:7), or the parts of the sacrifice (Leviticus 1:8), upon the altar. One of the first duties of the priests in the morning was to prepare the wood for the morning sacrifice, which was offered at sunrise (Leviticus 6:12; Numbers 28:4). Hence some commentators think that the Psalmist intends to compare his daily morning prayer to the daily morning sacrifice. Cp. Psalms 141:2. But the word ‘order’ has no exclusive or even predominant sacrificial reference; and we should probably rather compare the expressions ‘to order one’s words’ or ‘one’s cause’ in Job 32:14; Job 23:4, and the more closely parallel use of the word without an object in Job 33:5; Job 37:19. and will look up] Rather, as R.V., will keep watch, for an answer, like a sentinel on the look out (2 Samuel 18:24). Cp. Micah 7:7; Habakkuk 2:1.

Psalms 5:4-6

4–6. The ground of the Psalmist’s confident expectation of an answer is the holiness of God, who will tolerate no evil. Comp. the ideal of an earthly king’s court in Psalms 101.

Psalms 5:5-6

5, 6. Various classes of evil doers. The foolish, or rather the arrogant, a word denoting boastful blustering presumption rather than folly; cp. Psalms 73:3, Psalms 75:4 : workers of iniquity, the standing expression in the Psalms for those who make a practice of what is morally worthless (cp. John 3:20; John 5:29); those ‘that speak lies’ (for leasing see on Psalms 4:2); cp. Psalms 58:3, Psalms 7:14 : men of bloodshed and deceit, who do not shrink from murder and that by treachery, in fact the Shimeis and Doegs and Ahithophels and Joabs of David’s time. shall not stand in thy sight] This may simply mean that they cannot impose upon God. He passes judgement on their hollow pretensions (cp. Psalms 1:5), and they shrink away condemned. But the idea is probably rather of courtiers standing in the presence of a monarch. Cp. Proverbs 22:29; Psalms 101:7; and the picture of the heavenly council in Job 1:6; Job 2:1. will abhor] Abhorreth; a strong word: abominates, as something wholly unnatural and detestable.

Psalms 5:7-9

7–9. In sharp contrast to the banishment of the wicked from God’s presence is the Psalmist’s freedom of access. He prays for the special guidance needed by one who is surrounded by insidious enemies.

Psalms 5:8

8. The prayer for guidance which is the main object and central thought of the Psalm. Lead me … in thy righteousness] i.e. because Thou art righteous. A comparison of Psa 23:3; Proverbs 8:20; Proverbs 12:28; might incline us to understand the meaning to be, ‘Lead me in the path of right conduct which Thou hast marked out for me:’ but the true parallels are Psalms 31:1, Psalms 71:2, Psalms 119:40, Psalms 143:1; Psalms 143:11; which shew clearly that God’s own righteousness is meant. One element of that righteousness is faithfulness to His saints in the fulfilment of covenant promises, and to this the Psalmist appeals. because of mine enemies] A peculiar word found only in Psalms 27:11, Psalms 54:5, Psalms 56:2, Psalms 59:10. Render, as in R.V. margin, them that lie in wait for me, like fowlers (Jeremiah 5:26, R.V.), or a leopard for its prey (Hosea 13:7). He prays that he may be preserved from falling into their snares. make thy way straight] Or, as P.B.V. and R.V., plain. The word means both level and straight. The godly man’s life is a path marked out for him by God (Psalms 17:5, Psalms 73:24, Psalms 86:11). He prays that it may be such that he may be in no danger of stumbling or losing his way. ‘Bring us not into temptation.’

Psalms 5:9

9. The reason for the Psalmist’s special need of guidance is the treacherous character of his enemies. There is no stedfastness, nothing upon which he can depend, in their talk: their inmost heart is bent on destruction (lit. is destructions, or perhaps, as R.V. marg., a yawning gulf): their throat, the instrument of speech (Psalms 115:7, Psalms 149:6), threatens death like an open grave, though their words are so smooth and specious.

Psalms 5:10-12

10–12. As he calls to mind their malice he can no longer refrain, but breaks out into urgent prayer that sentence may be passed upon them as guilty of high treason against God; that so, in the triumph of the right, the godly may rejoice in God’s favour and protection. On such prayers see Introduction, p. lxxxviii ff.

Psalms 5:11

11. We may render more exactly: So shall all those that take refuge in thee rejoice, They shall ever shout for joy while thou protectest them, And they that love thy name shall exult in thee. The punishment of the wicked according to their deeds is an occasion for the universal rejoicing of the godly. Not only do they sympathise with their fellow-saint in his deliverance, but they see in it a vindication of Jehovah’s righteous government, and an assurance that those who have put themselves under His protection will not find their confidence misplaced. that love thy name] Cp. Psalms 69:36, Psalms 119:132. ‘The Name of Jehovah’ is the compendious expression for His character and attributes as He has revealed them to men. See Oehler’s O.T. Theology, § 56. Needs must those who love Him as He has revealed Himself rejoice when He proves Himself true to His promises. defendest them] Protectest, or shelterest them; in Thy secret pavilion (Psalms 27:5, Psalms 31:20); or, under Thy outspread wings (Psalms 91:4).

Psalms 5:12

12. The R.V. follows the Massoretic punctuation in transferring lord to the second half of the verse: O lord, thou wilt compass him with favour as with a shield. a shield] A buckler, or large shield to protect the whole body. Cp. Psalms 35:2, Psalms 91:4; 1 Samuel 17:7. From 1 Kings 10:16-17 it would seem that the ‘buckler’ (A.V. ‘target’) was about double the size of the ‘shield.’