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Commentary on Psalms 5 verses 1–6
The title of this psalm has nothing in it peculiar but that it is said to be upon Nehiloth, a word nowhere else used. It is conjectured (and it is but a conjecture) that is signifies wind - instruments, with which this psalm was sung, as Neginoth was supposed to signify the stringed - instruments. In these verses David had an eye to God,
I. As a prayer-hearing God; such he has always been ever since men began to call upon the name of the Lord, and yet is still as ready to hear prayer as ever. Observe how David here styles him: O Lord (Psa 5:1, Psa 5:3), Jehovah, a self-existent, self-sufficient, Being, whom we are bound to adore, and, "my King and my God (Psa 5:2), whom I have avouched for my God, to whom I have sworn allegiance, and under whose protection I have put myself as my King." We believe that the God we pray to is a King, and a God. King of kings and God of gods; but that is not enough: the most commanding encouraging principle of prayer, and the most powerful or prevailing plea in prayer, is to look upon him as our King and our God, to whom we lie under peculiar obligations and from whom we have peculiar expectations. Now observe,
1.What David here prays for, which may encourage our faith and hopes in all our addresses to God. If we pray fervently, and in faith, we have reason to hope, (1.) That God will take cognizance of our case, the representation we make of it and the requests we make upon it; for so he prays here: Give ear to my words, O Lord! Though God is in heaven, he has an ear open to his people's prayers, and it is not heavy, that he cannot hear. Men perhaps will not or cannot hear us; our enemies are so haughty that they will not, our friends at such a distance that they cannot; but God, though high, though in heaven, can, and will. (2.) That he will take it into his wise and compassionate consideration, and will not slight it, or turn it off with a cursory answer; for so he prays: Consider my meditation. David's prayers were not his words only, but his meditations; as meditation is the best preparative for prayer, so prayer is the best issue of meditation. Meditation and prayer should go together, Psa 19:14. It is when we thus consider our prayers, and then only, that we may expect that God will consider them, and take that to his heart which comes from ours. (3.) That he will, in due time, return a gracious answer of peace; for so he prays (Psa 5:2): Hearken to the voice of my cry. His prayer was a cry; it was the voice of his cry, which denotes fervency of affection and importunity of expression; and such effectual fervent prayers of a righteous man avail much and do wonders.
2.What David here promises, as the condition on his part to be performed, fulfilled, and kept, that he might obtain this gracious acceptance; this may guide and govern us in our addresses to God, that we may present them aright, for we ask, and have not, if we ask amiss. Four things David here promises, and so must we: - (1.) That he will pray, that he will make conscience of praying, and make a business of it: Unto thee will I pray. "Others live without prayer, but I will pray." Kings on their own thrones (so David was) must be beggars at God's throne. "Others pray to strange gods, and expect relief from them, but to thee, to thee only, will I pray." The assurances God has given us of his readiness to hear prayer should confirm our resolution to live and die praying. (2.) That he will pray in the morning. His praying voice shall be heard then, and then shall his prayer be directed; that shall be the date of his letters to heaven, not that only ("Morning, and evening, and at noon, will I pray, nay, seven times a day, will I praise thee"), but that certainly. Morning prayer is our duty; we are the fittest for prayer when we are in the most fresh, and lively, and composed frame, got clear of the slumbers of the night, revived by them, and not yet filled with the business of the day. We have then most need of prayer, considering the dangers and temptations of the day to which we are exposed, and against which we are concerned; by faith and prayer, to fetch in fresh supplies of grace. (3.) That he will have his eye single and his heart intent in the duty: I will direct my prayer, as a marksman directs his arrow to the white; with such a fixedness and steadiness of mind should we address ourselves to God. Or as we direct a letter to a friend at such a place so must we direct our prayers to God as our Father in heaven; and let us always send them by the Lord Jesus, the great Mediator, and then they will be sure not to miscarry. All our prayers must be directed to God; his honour and glory must be aimed at as our highest end in all our prayers. Let our first petition be, Hallowed, glorified, by thy name, and then we may be sure of the same gracious answer to it that was given to Christ himself: I have glorified it, and I will glorify it yet again. (4.) That he will patiently wait for an answer of peace: "I will look up, will look after my prayers, and hear what God the Lord will speak (Psa 85:8; Hab 2:1), that, if he grant what I asked, I may be thankful - if he deny, I may be patient - if he defer, I may continue to pray and wait and may not faint." We must look up, or look out, as he that has shot an arrow looks to see how near it has come to the mark. We lose much of the comfort of our prayers for want of observing the returns of them. Thus praying, thus waiting, as the lame man looked stedfastly on Peter and John (Act 3:4), we may expect that God will give ear to our words and consider them, and to him we may refer ourselves, as David here, who does not pray, "Lord, do this, or the other, for me;" but, "Hearken to me, consider my case, and do in it as seemeth good unto thee."
II. As a sin-hating God, Psa 5:4-6. David takes notice of this, 1. As a warning to himself, and all other praying people, to remember that, as the God with whom we have to do is gracious and merciful, so he is pure and holy; though he is ready to hear prayer, yet, if we regard iniquity in our heart, he will not hear our prayers, Psa 66:18. 2. As an encouragement to his prayers against his enemies; they were wicked men, and therefore enemies to God, and such as he had not pleasure in. See here. (1.) The holiness of God's nature. When he says, Thou art not a God that has pleasure in wickedness, he means, "Thou art a God that hates it, as directly contrary to thy infinite purity and rectitude, and holy will." Though the workers of iniquity prosper, let none thence infer that God has pleasure in wickedness, no, not in that by which men pretend to honour him, as those do that hate their brethren, and cast them out, and say, Let the Lord be glorified. God has no pleasure in wickedness, though covered with a cloak of religion. Let those therefore who delight in sin know that God has no delight in them; nor let any say, when he is tempted, I am tempted of God, for God is not the author of sin, neither shall evil dwell with him, that is, it shall not always be countenanced and suffered to prosper. Dr. Hammond thinks this refers to that law of Moses which would not permit strangers, who persisted in their idolatry, to dwell in the land of Israel. (2.) The justice of his government. The foolish shall not stand in his sight, that is, shall not be smiled upon by him, nor admitted to attend upon him, nor shall they be acquitted in the judgment of the great day. The workers of iniquity are very foolish. Sin is folly, and sinners are the greatest of all fools; not fools of God's making (those are to be pitied), for he hates nothing that he has made, but fools of their own making, and those he hates. Wicked people hate God; justly therefore are they hated of him, and it will be their endless misery and ruin. "Those whom thou hatest thou shalt destroy;" particularly two sorts of sinners, who are here marked for destruction: - [1.] Those that are fools, that speak leasing or lying, and that are deceitful. There is a particular emphasis laid on these sinners (Rev 21:8), All liars, and (Psa 22:15), Whosoever loves and makes a lie; nothing is more contrary than this, and therefore nothing more hateful to the God of truth. [2.] Those that are cruel: Thou wilt abhor the bloody man; for inhumanity is no less contrary, no less hateful, to the God of mercy, whom mercy pleases. Liars and murderers are in a particular manner said to resemble the devil and to be his children, and therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his church, men perfectly lost to all virtue and honour; and the worse they are the surer we may be of their ruin in due time.
In singing these verses, and praying them over, we must engage and stir up ourselves to the duty of prayer, and encourage ourselves in it, because we shall not seek the Lord in vain; and must express our detestation of sin, and our awful expectation of that day of Christ's appearing which will be the day of the perdition of ungodly men.
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.
It is true that evil is not from God, as is the opinion of some who say that evil has a substantial reality. For from the mouth of the Most High, the one willing there only be good, good and evil do not go forth.
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.
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?
"The malignant man shall not dwell near You:" [Psalm 5:4] that is, he shall not so see, as to cleave to You.
"For You are not a God who hast pleasure in iniquity. The malignant man shall not dwell near You, nor shall the unrighteous abide before Your eyes. You have hated all that work iniquity, You will destroy all that speak a lie. The man of blood, and the crafty man, the Lord will abominate" [Psalm 5:4-6]. Iniquity, malignity, lying, homicide, craft, and all the like, are the night of which we speak: on the passing away of which, the morning dawns, that God may be seen. He has unfolded the reason, then, why he will stand by in the morning, and see: "For," he says, "You are not a God who hast pleasure in iniquity." For if He were a God who had pleasure in iniquity, He could be seen even by the iniquitous, so that He would not be seen in the morning, that is, when the night of iniquity is over.
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SUMMARY
Psalms 5:4 profoundly declares the immutable character of God, establishing Him as utterly distinct from and diametrically opposed to all forms of wickedness and evil. This foundational truth underscores that the Holy One of Israel finds no delight or affinity in sin, nor can any form of moral corruption or unrighteousness reside or find acceptance in His pure and perfect presence. This declaration serves as the bedrock for David's plea for justice and provides assurance that God, by His very nature, will act righteously against those who perpetuate evil, offering both comfort to the righteous and a stark warning to the wicked.
CONTEXT
Literary Context: Psalm 5 is a fervent morning prayer of lament and petition from David, likely offered before sunrise, as indicated by his commitment to "direct my prayer unto thee, and will look up" in Psalms 5:3. David is facing adversaries and seeks divine intervention and justice. The psalm opens with an urgent cry for God to hear his words and consider his meditation, as seen in Psalms 5:1. Immediately preceding verse 4, David emphasizes his devotion and expectation of God's response, setting the stage for a theological assertion about God's character. Verse 4 then provides the theological basis for David's subsequent appeals for God to destroy the wicked and lead him in righteousness, as expressed in Psalms 5:8. It is precisely because God is holy and hates evil that David can confidently pray for the downfall of his enemies. The psalm thus flows from personal distress to a confident declaration of God's nature, culminating in a plea for divine judgment and a promise of blessing for the righteous.
Historical & Cultural Context: David, as king of Israel, frequently faced opposition, whether from internal rebellions (e.g., Absalom's revolt in 2 Samuel 15) or external enemies (e.g., Philistines, Ammonites). In the ancient Near East, kings often appealed to their gods for victory and justice, but David's appeals were rooted in the unique covenant relationship between Yahweh and Israel. Unlike the capricious deities of surrounding nations, Israel's God was understood to be inherently righteous, just, and morally pure. This context highlights David's understanding that God's actions are not arbitrary but flow from His unchanging moral character. The concept of "dwelling" with God carried significant weight, implying intimacy, acceptance, and shared space, which this verse emphatically denies to evil, reinforcing God's utter transcendence and moral perfection in contrast to the pervasive idolatry and moral depravity of the surrounding cultures.
Key Themes: This verse is foundational to several key themes within the Psalms and broader biblical theology. Firstly, it powerfully asserts God's Absolute Holiness and Purity, declaring that His nature is entirely separate from and untainted by sin. This divine attribute is not merely a passive absence of evil but an active opposition to it. Secondly, it emphasizes God's Active Displeasure with Wickedness, showing that He does not merely tolerate evil but actively abhors it, making His moral character a crucial aspect of His being. This theme resonates throughout the Old Testament, where God's wrath is often directed at unrighteousness, as articulated in Romans 1:18. Thirdly, the verse highlights the Incompatibility of God and Evil, underscoring that light cannot coexist with darkness, and God's holy presence inherently expels all forms of wickedness. This truth is echoed in the New Testament, stating that God is light, and in Him is no darkness at all, as found in 1 John 1:5. Finally, Psalms 5:4 provides the theological grounding for Divine Justice, explaining that because God is inherently holy and cannot tolerate evil, His righteous judgment against wickedness is not merely possible but inevitable, serving as the basis for David's confidence in God's intervention against his foes.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Psalms 5:4 is Antithetical Parallelism. The two clauses of the verse express contrasting ideas that reinforce the same core truth about God's character. "Thou art not a God that hath pleasure in wickedness" sets up the first negative assertion, which is then mirrored and deepened by "neither shall evil dwell with thee." While the first clause emphasizes God's disposition towards evil (He does not delight in it), the second emphasizes evil's inability to exist in His presence. This parallel structure creates a powerful and emphatic declaration of God's absolute holiness and His inherent separation from all forms of sin. Additionally, there is a subtle use of Anthropomorphism (negative), attributing human-like concepts of "pleasure" and "dwelling" to God, but in the negative, to clearly articulate His moral attributes in terms understandable to human experience, thereby making His purity more accessible and impactful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 5:4 is a cornerstone verse for understanding the very nature of God, asserting His absolute holiness and moral purity as fundamental attributes. This truth is not merely an abstract theological concept but has profound implications for how we relate to God, approach prayer, and comprehend divine justice. Because God is inherently pure and finds no pleasure in wickedness, He is the ultimate standard of righteousness and the righteous judge of all the earth. This verse establishes that God's actions, particularly His judgment against sin, flow directly from His unchanging character, providing a firm foundation for the believer's hope in divine intervention and justice. It also underscores the necessity of holiness for those who seek to draw near to Him, as His presence is incompatible with unrighteousness.
REFLECTION AND APPLICATION
Psalms 5:4 offers both profound comfort and a challenging call to action for the believer. Understanding that God is fundamentally opposed to wickedness and cannot tolerate evil in His presence provides immense assurance when we face injustice or oppression. It means that our prayers for righteousness and deliverance are aligned with God's very nature, giving us confidence that He hears and will ultimately act. This truth also underscores the seriousness of sin; if God finds no pleasure in wickedness and evil cannot dwell with Him, then we, as His image-bearers and followers, are called to reflect that same moral purity. It compels us to examine our own lives, repent of sin, and strive for holiness, knowing that our pursuit of righteousness brings us into closer alignment with the character of the God we worship. This verse reminds us that God is not indifferent to the moral state of the world but is actively engaged in upholding justice and righteousness, ultimately bringing about the triumph of good over evil.
Questions for Reflection
FAQ
Why is God's character so central to David's prayer in Psalm 5?
Answer: God's character is absolutely central to David's prayer because it forms the very foundation and assurance for his petitions. David is not appealing to a capricious or indifferent deity, but to a God whose nature is inherently righteous and just. The declaration that God has "no pleasure in wickedness" and that "evil shall not dwell with thee" in Psalms 5:4 provides David with the theological certainty that God will indeed act against his wicked adversaries. His confidence in God's intervention and ultimate justice stems directly from God's unblemished holiness and His active opposition to all that is evil. Without this foundational understanding of God's character, David's pleas for judgment against the wicked would lack a firm basis.
Does "neither shall evil dwell with thee" imply that God is unaware of evil or simply ignores it?
Answer: No, quite the opposite. The phrase "neither shall evil dwell with thee" in Psalms 5:4 does not mean God is unaware of evil or ignores it. Instead, it emphatically declares that God does not condone, tolerate, or allow evil to have any place or acceptance in His holy presence. He is intimately aware of all evil, as His eyes see everything, as Proverbs 15:3 confirms. However, His perfect purity means that evil cannot coexist with Him in harmony or find any welcome. This active separation from evil is precisely why God is compelled to judge it. His holiness necessitates His opposition to sin, making Him the righteous Judge who will ultimately deal with all unrighteousness, rather than ignoring it or being unaffected by it.
CHRIST-CENTERED FULFILLMENT
Psalms 5:4, with its profound declaration of God's absolute holiness and His utter incompatibility with evil, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Jesus is the perfect embodiment of God's pure and righteous character, the one in whom "dwelleth all the fulness of the Godhead bodily," as proclaimed in Colossians 2:9. He is the sinless Lamb of God (John 1:29), who knew no sin (2 Corinthians 5:21), and in whom there was no darkness whatsoever. While God has no pleasure in wickedness, He, in His infinite love, made a way for sinful humanity to be reconciled to Himself through Christ. Jesus, though untouched by sin's defilement, bore the full weight of the world's wickedness on the cross, becoming sin for us so that we might become the righteousness of God in Him (2 Corinthians 5:21). Through His atoning sacrifice, Christ perfectly satisfied God's righteous wrath against sin and conquered the power of evil (Colossians 2:15), thereby making it possible for those who believe in Him to stand holy and blameless in the presence of a God who cannot tolerate evil (Ephesians 1:4). He is the bridge across the chasm that Psalms 5:4 describes, making fellowship with the Holy God possible for those who were once alienated by their wickedness.