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Commentary on Psalms 5 verses 7–12
In these verses David gives three characters - of himself, of his enemies, and of all the people of God, and subjoins a prayer to each of them.
I. He gives an account of himself and prays for himself, Psa 5:7, Psa 5:8.
1.He is stedfastly resolved to keep closely to God and to his worship. Sinners go away from God, and so make themselves odious to his holiness and obnoxious to his justice: "But, as for me, that shall not keep me from thee." God's holiness and justice are so far from being a terror to the upright in heart, to drive them from God, that they are rather by them invited to cleave to him. David resolves, (1.) To worship God, to pay his homage to him, and give unto God the glory due unto his name. (2.) To worship him publicly: "I will come into thy house, the courts of thy house, to worship there with other faithful worshippers." David was much in secret worship, prayed often alone (Psa 5:2, Psa 5:3), and yet was very constant and devout in his attendance on the sanctuary. The duties of the closet are designed to prepare us for, not to excuse us from, public ordinances. (3.) To worship him reverently and with a due sense of the infinite distance there is between God and man: "In thy fear will I worship, with a holy awe of God upon my spirit," Heb 12:28. God is greatly to be feared by all his worshippers. (4.) To take his encouragement, in worship, from God himself only. [1.] From his infinite mercy. It is in the multitude of God's mercy (the inexhaustible treasures of mercy that are in God and the innumerable proofs and instances of it which we receive from him) that David confides, and not in any merit or righteousness of his own, in his approaches to God. The mercy of God should ever be both the foundation of our hopes and the fountain of our joy in every thing wherein we have to do with him. [2.] From the instituted medium of worship, which was then the temple, here called the temple of his holiness, as a type of Christ, the great and only Mediator, who sanctifies the service as the temple sanctified the gold, and to whom we must have an eye in all our devotions as the worshippers then had to the temple.
2.He earnestly prays that God, by his grace, would guide and preserve him always in the way of his duty (Psa 5:8): Lead me in thy righteousness, because of my enemies - Heb. "Because of those who observe me, who watch for my halting and seek occasion against me." See here, (1.) The good use which David made of the malice of his enemies against him. The more curious they were in spying faults in him, that they might have whereof to accuse him, the more cautious he was to avoid sin and all appearances of it, and the more solicitous to be always found in the good way of God and duty. Thus, by wisdom and grace, good may come out of evil. (2.) The right course which David took for the baffling of those who sought occasion against him. He committed himself to a divine guidance, begged of God both by his providence and by his grace to direct him in the right way, and keep him from turning aside out of it, at any time, in any instance whatsoever, that the most critical and captious of his enemies, like Daniel's, might find no occasion against him. The way of our duty is here called God's way, and his righteousness, because he prescribes to us by his just and holy laws, which if we sincerely set before us as our rule, we may in faith beg of God to direct us in all particular cases. How this prayer of David's was answered to him see Sa1 18:14, Sa1 18:15.
II. He gives an account of his enemies, and prays against them, Psa 5:9, Psa 5:10. 1. If his account of them is true, as no doubt it is, they have a very bad character; and, if they had not been bad men indeed, they could not have been enemies to a man after God's own heart. He had spoken (Psa 5:6) of God's hating the bloody and deceitful man. "Now, Lord," says he, "that is the character of my enemies: they are deceitful; there is no trusting them, for there is no faithfulness in their mouth." They thought it was no sin to tell a deliberate lie if it might but blemish David, and render him odious. "Lord, lead me," says he (Psa 5:8), "for such as these are the men I have to do with, against whose slanders innocency itself is no security. Do they speak fair? Do they talk of peace and friendship? They flatter with their tongues; it is designed to cover their malice, and to gain their point the more securely. Whatever they pretend of religion or friendship, two sacred things, they are true to neither: Their inward part is wickedness itself; it is very wickedness. They are likewise bloody; for their throat is an open sepulchre, cruel as the grave, gaping to devour and to swallow up, insatiable as the grave, which never says, It is enough," Pro 30:15, Pro 30:16. This is quoted (Rom 3:13) to show the general corruption of mankind; for they are all naturally prone to malice, Tit 3:3. The grave is opened for them all, and yet they are as open graves to one another. 2. If his prayer against them is heard, as no doubt it is, they are in a bad condition. As men are, and do, so they must expect to fare. He prays to God to destroy them (according to what he had said Psa 5:6, "Thou shalt destroy men of this character," so let them fall; and sinners would soon throw themselves into ruin if they were let alone), to cast them out of his protection and favour, out of the heritage of the Lord, out of the land of the living; and woe to those whom God casts out. "They have by their sins deserved destruction; there is enough to justify God in their utter rejection: Cast them out in the multitude of their transgressions, by which they have filled up the measure of their iniquity and have become ripe for ruin." Persecuting God's servants fills the measure as soon as any thing, Th1 2:15, Th1 2:16. Nay, they may be easily made to fall by their own counsels; that which they do to secure themselves, and do mischief to others, by the over-ruling providence of God may be made a means of their destruction, Psa 7:15; Psa 9:15. He pleads, "They have rebelled against thee. Had they been only my enemies, I could safely have forgiven them; but they are rebels against God, his crown and dignity; they oppose his government, and will not repent, to give him glory, and therefore I plainly foresee their ruin." His prayer for their destruction comes not from a spirit of revenge, but from a spirit of prophecy, by which he foretold that all who rebel against God will certainly be destroyed by their own counsels. If it is a righteous thing with God to recompense tribulation to those that trouble his people, as we are told it is (Th2 1:6), we pray that it may be done whenever we pray, Father, thy will be done.
III. He gives an account of the people of God, and prays for them, concluding with an assurance of their bliss, which he doubted not of his own interest in. Observe, 1. The description he gives of God's people. They are the righteous (Psa 5:12); for they put their trust in God, are well assured of his power and all-sufficiency, venture their all upon his promise, and are confident of his protection in the way of their duty; and they love his name, are well pleased with all that by which God has made himself known, and take delight in their acquaintance with him. This is true and pure religion, to live a life of complacency in God and dependence on him. 2. His prayer for them: "Let them rejoice; let them have cause to rejoice and hearts to rejoice; fill them with joy, with great joy and unspeakable; let them shout for joy, with constant joy and perpetual; let them ever shout for joy, with holy joy, and that which terminates in God; let them be joyful in thee, in thy favour, in thy salvation, not in any creature. Let them rejoice because thou defendest them, coverest them, or overshadowest them, dwellest among them." Perhaps here is an allusion to the pillar of cloud and fire, which was to Israel a visible token of God's special presence with them and the special protection they were under. Let us learn of David to pray, not for ourselves only, but for others, for all good people, for all that trust in God and love his name, though not in every thing of our mind nor in our interest. Let all that are entitled to God's promises have a share in our prayers; grace be with all that love Christ in sincerity. This is to concur with God. 3. His comfort concerning them, Psa 5:12. He takes them into his prayers because they are God's peculiar people; therefore he doubts not but his prayers shall be heard, and they shall always rejoice; for, (1.) They are happy in the assurance of God's blessing: "Thou, Lord, wilt bless the righteous, wilt command a blessing upon them. Thou hast in thy word pronounced them blessed, and therefore wilt make them truly so. Those whom thou blessest are blessed indeed." (2.) "They are safe under the protection of thy favour; with that thou wilt crown him" (so some read it); "it is his honour, will be to him a diadem of beauty, and make him truly great: with that thou wilt compass him, wilt surround him, on every side, as with a shield." A shield, in war, guards only one side, but the favour of God is to the saints a defence on every side; like the hedge about Job, round about, so that, while they keep themselves under the divine protection, they are entirely safe and ought to be entirely satisfied.
In singing these verses, and praying them over, we must by faith put ourselves under God's guidance and care, and then please ourselves with his mercy and grace and with the prospect of God's triumphs at last over all his enemies and his people's triumphs in him and in his salvation.
Because of grace this hymn is sung, in behalf of the individual spirit or for the church called out for the divine inheritance, not a natural one but a spiritual one.
What harm, after all, could come to you from the mockery of human beings, even the whole world, when the Lord of the angels praises and extols you? Just as, consequently, should he not bless you, no matter if all the inhabitants of earth and sea sang your praises, it would do you no good. So make it the complete object of your attention that he extol you, that he bestow the crown. If this were the case, we should be the most exalted people of all, even if we were in poverty, if failing health, at death’s door.
This victory wreath is woven of mercy, as David says elsewhere, “Who crowns you with mercy and compassion.” It is also woven of righteousness, as Paul says, “Hereafter there is set aside for me the wreath of righteousness.” It is also a wreath of grace, as another author says, “She will defend you with a wreath of graces.” Yet it is also a wreath of honor, as Isaiah says, “there will be the wreath of hope, woven of honor.” The wreath, you see, has all these attributes—lovingkindness, righteousness, grace, honor, comeliness. The gift, after all, comes from God, offering a grace of many hues. It is also a wreath proof against corruption, as Paul says, “Whereas their purpose is to gain a corruptible wreath, ours is incorruptible.”
Who is she who is to obtain the inheritance? I believe it is the church, for it is the church who receives the inheritance.… David sings at the beginning that the church wins the inheritance at the end.… There are, however, several other interpretations. Many say that the psalm accords with the history of the people of Israel who long to return to Judea from Babylon, but they have failed to interpret “unto the end” and “for her that obtains the inheritance.” We, then, by “combining spiritual with spiritual” shall endeavor with the help of your prayers to consider this psalm as applying to the church.
Does anyone really crown with a shield, you ask? Surely, he who crowns, crowns with flowers, or with gold or with other crowns. Now how does one crown with a shield? But the Lord’s shield is a crown, for he surrounds us with his protection and defends us and so crowns us.
There are many who insist that the titles do not belong to the psalms but who really do not know why they hold such a view. If the titles were not found in all the manuscripts—Hebrew, Greek and Latin—their position would be tenable. Since, however, there are titles in the Hebrew books, and this one in particular marks the fifth psalm, I am amazed at the implication that there can be anything in Scripture without reason. If it be true that “not one jot or one title shall be lost from the Law,” how much more shall not a word or a syllable be lost?
God is our shield, he is our crown. He protects us as if he were a shield; as God he crowns us. He is our shield; he is our crown.… Let us give thanks to God, and let us beseech him in his good will to be our shield and crown that we may never depart from him and that we may follow him and declare with Jeremiah: “I was not weary of following you.”
"For You will bless the just man" [Psalm 5:12]. This is blessing, to glory in God, and to be inhabited by God. Such sanctification is given to the just. But that they may be justified, a calling goes before: which is not of merit, but of the grace of God. "For all have sinned, and want the glory of God." [Romans 3:23] "For whom He called, them He also justified; and whom He justified, them He also glorified." [Romans 8:30] Since then calling is not of our merit, but of the goodness and mercy of God, he went on to say, "O Lord, as with the shield of Your good will You have crowned us." For God's good will goes before our good will, to call sinners to repentance. And these are the arms whereby the enemy is overcome, against whom it is said, "Who will bring accusation against God's elect?" Again, "if God be for us, who can be against us? Who spared not His Only Son, but delivered Him up for us all." "For if, when we were enemies, Christ died for us; much more being reconciled shall we be saved from wrath through Him." [Romans 5:10] This is that unconquerable shield, whereby the enemy is driven back, when he suggests despair of our salvation through the multitude of tribulations and temptations.
Let us consider how this psalm closes with such a sweet and fitting end, indicating with a single word the benefits of the Lord that even volumes cannot explain.… “Your good will”: since the Lord’s call precedes any merit, and he does not find anyone worthy, but makes him worthy, it is described as a gracious call; otherwise, it would have been called just. So this is his good will that calls us and draws us to God. We are not able to think or to do anything that is beneficial unless we receive this from the Author of goodness. Thus, as the Apostle says, “For we cannot think anything of ourselves, as if there is something originating from ourselves, but our sufficiency is from God.”
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SUMMARY
Psalms 5:12 stands as a profound declaration of God's unwavering character and His benevolent disposition toward those who walk in His ways. It serves as a triumphant affirmation of divine blessing and comprehensive protection, portraying the LORD as the ultimate source of favor and an impenetrable shield for the righteous amidst the challenges and opposition of a fallen world. This verse encapsulates the psalmist's confident trust in God's active goodwill and His commitment to safeguarding His faithful.
CONTEXT
Literary Context: Psalm 5 is a deeply personal morning prayer of King David, a lament that skillfully transitions from an earnest plea for divine intervention to a confident expression of trust and assurance. The psalm opens with David's heartfelt cry for God to hear his voice and attend to his meditation and prayer at dawn (Psalms 5:1-3). Throughout the subsequent verses, David starkly contrasts his own reliance on God with the pervasive wickedness and deceit of his adversaries, whom God unequivocally abhors (Psalms 5:4-6). The psalmist then reaffirms his personal commitment to worship God in His holy temple, acknowledging God's great mercy (Psalms 5:7). Following a series of imprecations against his enemies and a renewed petition for God's guidance (Psalms 5:8-11), verse 12 serves as the climactic and triumphant conclusion, shifting the focus from the fate of the wicked to the blessed assurance and security of the righteous. It provides a powerful theological summary, anchoring the psalm's hope in God's steadfast character.
Historical & Cultural Context: Composed by David, likely during a period of intense personal or national distress, Psalm 5 reflects the ancient Near Eastern context of kingship, warfare, and divine justice. As king, David frequently faced formidable enemies, both external military threats and internal conspiracies, and his prayers often articulate these struggles. The vivid imagery of a "shield" (Hebrew: tsinnâh) is deeply rooted in ancient military practices, where such large, full-body shields were indispensable for protection in battle, offering comprehensive defense against arrows and spears. The concept of divine "favor" (Hebrew: râtsôwn) was paramount in a culture where a king's or deity's goodwill determined one's prosperity, security, and social standing. The psalm's setting as a "morning prayer" (implied by Psalms 5:3) underscores a common and deeply ingrained devotional habit in Israelite piety: seeking God's face and guidance at the very outset of the day, before engaging with the world's challenges.
Key Themes: This verse encapsulates several major theological themes central not only to Psalm 5 but also to the broader Psalter and the entire biblical narrative. Firstly, it powerfully highlights Divine Justice and Retribution, contrasting the ultimate destruction and condemnation of the wicked (as seen in Psalms 5:9-10) with the assured blessing and protection of the righteous. Secondly, the theme of God's Unfailing Faithfulness and Benevolence is central, emphasizing that God's character is inherently disposed to bless and actively protect those who are loyal to Him and walk in His ways. Thirdly, it conveys the profound theme of Comprehensive Divine Protection, using vivid military imagery to assure the believer of God's all-encompassing defense. This echoes the consistent biblical teaching that the LORD is an impregnable refuge and fortress for His people, a truth powerfully articulated in passages such as Psalms 46:1 and Proverbs 18:10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 5:12 is exceptionally rich in Imagery and Simile, effectively conveying God's protective nature and benevolent disposition. The central literary device is the Simile "as [with] a shield," which directly compares God's favor to a large, defensive shield (tsinnâh). This creates a powerful visual of comprehensive, all-encompassing protection, emphasizing its impregnability and thoroughness. The verb "compass" (Hebrew: ʻâṭar) further contributes to this imagery, implying an encircling, protective embrace, almost Personifying God's favor as an active, surrounding presence that completely envelops the righteous. The entire verse functions as a profound Declaration, asserting a fundamental and unwavering truth about God's character and His relationship with the righteous, thereby providing immense assurance and comfort to the psalmist and to all who trust in the LORD. Furthermore, when read in the context of the preceding verses that describe the fate of the wicked, this verse highlights a strong Antithesis, underscoring the stark contrast between divine judgment for the unrighteous and divine blessing and protection for the righteous.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 5:12 profoundly articulates the biblical truth that God's character is inherently disposed to bless and protect His people. This verse connects the concept of righteousness not merely to moral uprightness but to a covenantal relationship with the LORD, where His active favor is poured out as a comprehensive safeguard. It underscores the theme of divine sovereignty over human circumstances, assuring believers that even amidst opposition and the schemes of the wicked, God's benevolent will prevails, acting as an impenetrable defense. This favor is not earned by human merit but is a gracious disposition of God towards those who are called by His name and walk in His ways, manifesting as comprehensive well-being and security that transcends earthly vulnerabilities. It speaks to a God who delights in His faithful and actively shields them.
REFLECTION AND APPLICATION
Psalms 5:12 offers immense encouragement and a deep, abiding sense of security to believers today. It reminds us that our standing before God, characterized by righteousness (which, ultimately, is found in Christ), is the very basis for His divine favor and comprehensive protection. In a world often fraught with uncertainty, spiritual opposition, and various forms of distress, this verse assures us that God's active goodwill and benevolent disposition surround us like an impenetrable shield. We are not left defenseless or exposed; rather, God's presence and favor are our constant, all-encompassing defense against discouragement, spiritual attacks, emotional turmoil, and the insidious schemes of the adversary. This profound truth should embolden us to live with unwavering confidence, knowing that the LORD Himself is our ultimate guardian, meticulously working all things for our good and His glory, even when circumstances seem dire or overwhelming. It calls us to trust implicitly in His unfailing character and to continue walking in integrity and obedience, knowing that His blessing and protection are our secure inheritance, a divine embrace that covers every aspect of our lives.
Questions for Reflection
FAQ
What does it mean for God to "compass" someone with favor as with a shield?
Answer: To "compass" (Hebrew: ʻâṭar) means to surround, encircle, or crown. When the verse states that God will "compass" the righteous with favor as with a shield, it employs powerful imagery to convey a complete and all-encompassing protection. Imagine a large, full-body shield (tsinnâh) that an ancient warrior would use to guard every part of their person from head to foot. Similarly, God's favor (His active goodwill, delight, and benevolent disposition) completely envelops the righteous. This means His favor acts as an invisible yet impenetrable barrier, protecting them from all sides against spiritual attacks, physical harm, emotional distress, and the schemes of adversaries. It signifies that the righteous are under God's constant, vigilant, and comprehensive care, leaving no part of their lives exposed to the enemy's assaults. This divine covering is a source of profound security and peace, assuring believers that they are always under the watchful eye and protective hand of the LORD, as beautifully illustrated in passages like Psalms 121:7-8.
CHRIST-CENTERED FULFILLMENT
Psalms 5:12 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament righteous were indeed blessed by God's favor and protected by His shield, it is uniquely through Christ that believers are truly made righteous and receive the fullness of God's favor. We are declared righteous not by our own imperfect works or merit, but by faith in Him, whose perfect obedience and atoning sacrifice on the cross imputed His righteousness to us (Romans 3:22). Thus, the "righteous" whom the LORD blesses in this psalm are, in the New Covenant, those who are "in Christ." God's favor, or râtsôwn, is supremely manifested in His beloved Son, in whom He is well pleased, as declared at Jesus' baptism and transfiguration (Matthew 3:17 and Matthew 17:5). Through spiritual union with Christ, believers are enveloped in this divine favor, experiencing God's benevolent disposition and comprehensive protection. Christ Himself is our ultimate shield and protector, having triumphed over and disarmed the powers and authorities of darkness through His cross (Colossians 2:15). The peace and security promised to the righteous in Psalms 5:12 are now fully realized in the believer's unwavering trust in the finished work of Christ, who assures us that nothing—neither death nor life, angels nor principalities, nor anything else in all creation—can separate us from the boundless love of God that is in Christ Jesus our Lord (Romans 8:38-39).