This psalm is attributed to David, and there is nothing to make us doubt that he was its writer. No particular circumstances are listed with respect to the occasion of the writing of the psalm, but there are some things revealed within the psalm that indicate a little about the mind-set of the psalmist when he took pen in hand. There is evidence that the writer was beset by enemies and in the midst of perils at the hand of evil men (6, 8, 9, 10). We do not know exactly who those enemies were, nor the particular reasons for the perils in which he found himself, but we are able to learn how best to deal with such perils should we be facing them. Barnes offers the following outline (abbreviated) of the psalm: I. An earnest prayer of the author to God to hear him; to attend to his cry, and to deliver him, verses 1-3; II. An expression of unwavering confidence in God as the protector and the friend of the righteous, and the enemy of all wickedness, verses 4-7; III. Prayer to God, in view of all of this, for his guidance and protection in his perplexities, verses 8-10; IV. An exhortation, founded on these views, for all to put their trust in God, verses 11-12.
1 Give ear to my words, O Lord -- David calls upon God here not only to listen to his prayer, but implies a desire for God to 'attend unto', or grant, his petition. He longs to be heard with a view to being answered. Consider my meditation -- Properly, the word 'consider' means to "understand, perceive". Some commentators ascribe a meaning to the word 'meditation' which involves the secret, unmentionable desires of David's heart; however, I find no such necessity. David seems to be requesting that God hear the words of his prayer (with a view to granting the request made therewith), and to be indicating that his words are not mere thoughtless sentiments, but fully contemplated and thought out desires (meditations).
2 Hearken unto the voice of my cry -- David requests that God listen to his cry for help, or assistance. The petition he made was out of his great desperation, thus 'the voice of my cry'. My King and my God -- Though a king himself, the psalmist here acknowledges that God is his King; and he throws himself upon the sovereign power of God seeking protection. The reference here to "God" invokes the covenant relationship between a faithful servant and God. David, despite his royal office, calls upon the One Who has all power to deliver him from his present distress. For unto thee will I pray -- He had nowhere else to turn. As it was David's regular habit to appeal unto the God he served, so now in his hour of trouble he would petition Him; and he seems to imply that he had that right.
3 My voice shalt thou hear in the morning, O Lord -- Reference seems to be made to a particular habit of praying in the morning, with special emphasis to the troubles that occasioned this psalm. In the morning -- Perhaps another reference to a scheduled regime of prayer. Will I direct my prayer unto thee -- The word 'direct' implies a setting in order, and was used to indicate the placing of wood upon the altar (Gen. 22:9; Lev. 1:7); and arranging the showbread on the table (Ex. 40:23; Lev. 24:6, 8). His prayer was 'set in order' each morning properly, as an ongoing and regular act of pious submission to the God of heaven, with the same piety and structured obedience as was required in the various sacrifices and ordinances in the Law. And will look up -- The idea in the Hebrew word used (tzaphah) is not so much looking 'up' as stedfastly looking 'about'. David was indicating that he would be diligently looking for a sign of Divine approval. The word was used by Isaiah (21:5) of a tower, and specifically of the duties of the one stationed in the tower looking for fires or enemies, etc. David was indicating that he was seriously and carefully going about the business of prayer, as opposed to foolishly requesting any and every thing.
4 For thou art not a God that hath pleasure in wickedness -- The psalmist here refers to the universally known goodness of God. He directed his prayer to God with the understanding that God would hearken unto his request as opposed to that of his enemies, the wicked. Neither shall evil dwell with thee -- As God would not allow the wicked into heaven, so the psalmist declares that God should not show preference to their desire to bring harm to him (David), but rather to his (David's) request for deliverance.
5 The foolish -- Some confusion exists as to the exact meaning of 'foolish', but the idea seems to indicate pride, insolence, transgressors, those who deride the righteous. Shall not stand in thy sight -- When appearing before God for help, these wicked enemies would not find an audience with David's God. Thou hatest all workers of iniquity -- God is opposed to all that is evil, and the psalmist here refers to his enemies as being evil. He seems to be teaching us as well as assuring himself.
6 Thou shalt destroy -- God could not approve the cause of the enemies, but rather bring it to ruin. Them that speak leasing -- Lit. 'lies'. God would not allow himself to be deceived into believing the treacherous falsehoods of David's enemies. The Lord will abhor -- Lit. 'hate'. God will hold in abomination those who opposed David. He would punish them. The bloody and deceitful man -- The one who, in pursuit of an illicit cause, lied and killed; whose acts were unjust.
7 But as for me -- Those who beset him were evil, but such was not the case with the psalmist. He holds himself up as the opposite of his enemies. I will come into thy house -- I take the idea to be that of the psalmist's regular approach unto God as opposed to those content to do evil. In the multitude of thy mercy: -- He herein expresses an expectation of being delivered from his present distress in the mercy of God, or, by the mercy of God who is abundant in that characteristic. And in thy fear -- Reference is made to the fear of the psalmist, the reverent attitude of approach. Will I worship toward thy holy temple. -- The worshippers in the Mosaic economy were not allowed to enter the temple to worship, but prostrated themselves in the direction of the temple. If they were in the courts of the temple, they directed their faces toward the place where God was supposed to reside, and if far away, toward the temple in general. See Daniel 6:10. David, as opposed to his enemies, sought God properly and regularly, and therefore requested God to deliver him.
8 Lead me, O Lord, in thy righteousness -- Assist or direct me in doing what is right. Because of mine enemies -- On account of my enemies and to the end that my enemies not be permitted to gain the victory over me. Make thy way straight before my face. -- Mark out the path before me that thou wouldest have me to walk.
9 For there is no faithfulness in their mouth -- There is nothing in them (his enemies) of a trustworthy nature; they are filled with deceit. Their inward part is very wickedness; -- From the heart they are wicked. Their throat is an open sepulchre; -- As the grave stands ever ready to receive its victim, so their mouth is ready to swallow up the happiness and peace of others. They flatter with their tongue. -- Instead of using the tongue to speak the truth, they used it to advance their cause with flattery. They flattered others in order to deceive them into confederacy.
10 Destroy thou them, O God; -- 'Destroy' carries with it the idea of pronouncing guilty and holding accountable for their actions. He desires that the guilty be apprehended and punished according to their deeds. Let them fall by their own counsels; -- The psalmist does not pray for the privilege of killing his enemies himself, but rather that their evil plans might bring them to destruction. This would demonstrate the evil design of their intentions. Cast them out -- If this is, as other psalms of deliverance from the pen of David, in reference to the attempt by Absalom to take his throne, the psalmist is asking God to prevent them from taking his throne, to expel them. In the multitude of their transgressions; -- The sins of his enemies were great, and as a result, their punishment must be great as well. For they have rebelled against thee. -- The psalmist recognizes that not only did these sin against him, but also against God; and, for that reason, he seeks the help of God in stopping their evil design.
11 But let all those that put their trust in thee rejoice: -- The wicked have everything to dread, (i.e. the fact that God will find them out, that he will perceive their evil intent, that he will call them into account for their deeds, and that he will punish them accordingly); the righteous, on the other hand, may rightly rejoice in the salvation of God. Let them ever shout for joy, -- Not only could the righteous "feel" joyous, but should demonstrate that joy in the way commonly done, by shouting for all to hear of their joy and its source. Because thou defendest them: -- The wicked were to be 'cut off', but the righteous enjoyed the protection and defense of God; and this was to be the cause for joy. Let them also that love thy name -- Another way of expressing righteousness, they loved God's name (name being put for the person). Those that loved God were here considered. Be joyful in thee. -- In the very existence of God. We may take joy from the fact that our God is real, if we are faithful, knowing that we have his protection and that he will save us in the end.
12 For thou, Lord, wilt bless the righteous; -- As God will punish the wicked, so will he bless the righteous. With favour wilt thou compass him as with a shield -- As the shield protected one in the battle, so God would protect the righteous. David felt secure in placing his trust in God.
QUESTIONS: PSALM FIVE
1. To what did David ask God to "give ear"?__________________________________
2. What was God to hear "in the morning"?____________________________________
3. What was to be directed unto God?_________________________________________
4. In what does God not have pleasure?_______________________________________
5. What shall not dwell with God?____________________________________________
6. Who will not be able to stand in his sight?_______________________________
7. What does 'leasing' mean?_________________________________________________
8. Who does the Lord 'abhor'?________________________________________________
9. In what would David come into God's house?________________________________
10. In what would he worship?_________________________________________________
11. Were the worshippers of the Mosaic economy allowed to enter into
the temple to
worship?________________________________________________________
12. In what did David desire to be led?_______________________________________
13. What did he desire to be made "before him"?_______________________________
14. What was lacking from "their mouth"?______________________________________
15. What was "their inward part"?_____________________________________________
16. How was their throat described?___________________________________________
17. What did they do with their tongue?_______________________________________
18. By what did David desire them to fall?____________________________________
19. Against whom had they rebelled?___________________________________________
20. What shall those who trust in God do?_____________________________________
21. Why should they do this?__________________________________________________
22. What will God do to the righteous?________________________________________
23. With what will he compass them?___________________________________________
24. For what is a shield used?________________________________________________