Psalm 5

Introduction.—Ps. 5 is a morning prayer, written in the same spirit as Ps. 4, an evening prayer. The circumstances under which the two psalms were written were probably similar. After a night of calm sleep the psalmist utters this prayer before entering God’s house (v. 7). He is confident that God, who will not allow wicked men to prevail, will surely cause those who trust in Him to have fullness of joy. The psalm begins with prayer to God, then expresses unwavering confidence in God, pleads for God’s guidance in life’s perplexities, and finally, exhorts all to put their trust in God.

On the superscription see pp. 616, 627, 629.

1. Meditation. The psalmist prays that God may regard not only his words but their intent, the secret and unexpressed desires of his heart. The word for “meditation,” hagig, is found only here and in Ps. 39:3, where it is translated “musing.” It seems to indicate “groaning,” or “a sigh.” By hagig the psalmist may have referred to what Paul calledstenagmoi, “groanings” (Rom. 8:26). “Prayer is the soul’s sincere desire, unuttered or expressed.”

2. My King, and my God. It is noteworthy that David, a king, should acknowledge his subjection to the King of kings, his God. “God” is here a translation of ХElohim (see Vol. 1, pp. 170, 171). The psalmist recognizes the omnipotence of God. Ugaritic literature shows many examples of the designation “king” for Хel.

3. In the morning. The psalmist lifts his voice in prayer regularly, morning by morning, but especially at this time, when he is beset by his enemies (see Ps. 55:17; 59:16; 88:13). There is no better habit than the habit of morning prayer, when alone with God the soul prepares to discharge the duties and meet the problems of the unknown day.

“A moment in the morning—a moment, if no more—

Is better than an hour when the trying day is o’er.”

It is well to cultivate the habit of offering the first fruits of our consciousness as a morning offering to God.

Direct. Heb. Фarak, literally, “set in order.” The word is used for the arranging of the wood upon the altar in Gen. 22:9 and of the arranging of the shewbread on the table (Ex. 40:23). The psalmist’s prayer is a sort of well-arranged morning sacrifice; it is not performed thoughtlessly.

Look up. The psalmist looks upward for a token of God’s favor, for the answer to his prayer. Compare the Saviour’s injunction to “watch and pray” (Matt. 26:41).

4. Pleasure in wickedness. God is too holy and pure to have any part in furthering the designs of wicked men. If He showed favor to them, it would be like His admitting them to His dwelling.

Dwell. Heb. gur, literally, “sojourn.” Evil is personified as if capable of dwelling in a habitation. Those who may dwell with God are described in Ps. 15.

5. The foolish. Heb. holelim, “boasters,” the proud, the insolent, sinners.

Shall not stand. God will not approve of the cause of the boasters (see Ps. 1:5). He hates all forms of iniquity; in the psalms, “workers of iniquity” are continually referred to as the concrete embodiment of the principle of evil.

6. Leasing. See on Ps. 4:2. This Old English word for “lie” is found only in these two verses in the KJV.

Abhor. God holds sin in such abomination that He cannot overlook its presence in the sinner. Those whom God abhors are literally “men of bloods and deceit.” The plural form “bloods” refers to bloodguiltiness or murder (see Gen. 4:10). David’s enemies are distinguished for fraud and murder.

7. But as for me. A strong contrast. Unlike the wicked, the psalmist feels calm assurance upon entering God’s house. It is his right.

Multitude of thy mercy. The child of God is as welcome in God’s house as the wicked man’s presence would be unwelcome there. He is sure of God’s hospitality. This is truly a childlike trust in a heavenly Parent.

Fear. This expression implies profound reverence in worship.

Worship. Literally, “prostrate myself.” The worshipers were not permitted to enter the sanctuary, but, near or far, prostrated themselves toward it as the dwelling place of God.

Temple. Heb. hekal, a palace as in Isa. 39:7; Dan. 1:4; or a temple where God may dwell. Hekal is used to designate the tabernacle that preceded the building of the Temple (1 Sam. 1:9; 3:3; 2 Sam. 22:7), as well as the Solomonic Temple (2 Kings 18:16; 23:4; etc.). The use of the word hekal in this verse, therefore, is no argument, as certain critics maintain, that the psalm is of post-Davidic origin. Note also that in 27 the sanctuary is designated as both “temple” (hekal) (v. 4) and “tabernacle” (Хohel) (v. 6).

It is further noteworthy that the parallel expressions “house” (bayith) and temple (hekal) appearing in this verse, occur frequently in Ugaritic literature (see p. 618) as synonyms for the dwelling place of a deity. The following is a typical example: “Then went Anath to her house (bt), the goddess proceeded to her temple (hkl).

In the modern Jewish ritual, Ps. 5:7 has been selected for recital as the worshiper enters the synagogue.

9. Faithfulness. Heb. nekonah, from kun, meaning “to be firmly established,” “to be trustworthy.” The enemies are wholly undependable; they are utterly false and treacherous. Absalom had gone to Hebron on a false pretense (see 2 Sam. 15:7–10).

Wickedness. Literally, “destruction.” Moreover, their throats, like open graves, are ready to devour the happiness of others. Paul employs this passage to characterize man’s universal depravity (Rom. 3:13). Further, the psalmist refers to another member of the body, the tongue, as being equally depraved (see James 3:5–9). This description appears pertinent to the treachery of Absalom and his fellow rebels (see 2 Sam. 15:1–6).

10. Destroy. Heb. Хasham, “to be guilty.” In the form employed here, the word Хasham means “to hold guilty.” The psalmist desires that God would treat his enemies as guilty, which they undoubtedly are. He asks that they may “fall by their own counsels,” that is, that their own plans may be the means of their destruction (see Ps. 7:15, 16; Prov. 26:27; Prov. 28:10). This idea is frequent in the OT. Sin eventually consumes itself.

11. Rejoice. See on Ps. 2:12. Those that trust in God ever have an occasion for joy. Their joy finds expression in shouting. They rejoice because God defends them. The psalmist extends his own joy to include all who trust in God.

Name. Often synonymous with “person.”

Be joyful in thee. The devout Christian will rejoice in all that God has revealed of Himself. He finds his joy in God, in contemplating His attributes and the evidences of His love, in communion with Him, and in loving service for Him.

12. Compass him. Or, “crown him.”

Shield. Heb. sinnah, a large shield that is said to have covered the whole body (not the magen of Ps. 3:3). As the shield is thrown around the soldier in the day of battle, so God gives complete protection to the righteous. The psalm closes with the psalmist’s avowal of perfect trust in God’s complete protection. The Bay Psalm Book paraphrases the verse: “And wilt him crowne as with a shield, with gracious acceptation.”

With a morning prayer such as this, the psalmist is ready to meet the onslaughts of the day’s foes. Spurgeon has appropriately remarked, “Let us give to God the mornings of our days and the mornings of our lives. Prayer should be the key of the day and the lock of the night. Devotion should be both the morning star and the evening star. If we start the day right, we shall be more aware of God’s presence through its hours, and surer of coming to our beds at night with quietness and confidence in our hearts.”

Ellen G. White comments

3 ML 15; 1T 397

4, 5 2T 351