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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.
From the start God examines all the words that you speak, whether they are shameful, blasphemous or lying words; whether malicious, harmful or deceitful; or whether they are words of degradation, which through their deceit are able to overwhelm the one whom the lie injures. “You have loved words of destruction, a deceitful tongue.” … “Every careless word that people speak will return to them judgment.” How much more when you speak hurtful words do they become a hindrance and destruction to your spirit! God judges your cry: whether you have cried out against anyone unjustly, whether you have trumpeted unjust anger with your cry or whether you, overcome with such wrath, have called for the striking down of the innocent, like those who stoned Stephen: “Shouting with a loud voice, they covered their ears and in one spirit united against him they rushed him.” And their shout became a vehicle of murder. God, therefore, tests your words.… Therefore, since God will measure our words, let us give to him spiritual songs and canticles, hymns and psalms, becoming a sweet smell not by running to bars but by hastening to the church; not sunk in our drunkenness but adorned with sobriety; not dancing and being wanton like the Jews but glorifying the way of life of the apostles.… No one may walk into the royal dwelling leaping about; no one may stand before the king drunk. If such caution is followed on earth, how much more caution is there for the heavenly state and the kingdom that exists there? Let us live lives worthy of that kingdom, rejoicing and happy in the grace and mercy of our Lord Jesus Christ to whom there is glory and power from now to infinite ages of ages.
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.
If you say, “Give ear to my words,” utter those words that come from a gentle and loving person, containing nothing of the devil.… A supplicant, in fact, does not employ the language of an accuser.
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?
"Hear my words, O Lord" [Psalm 5:1]. Being called she calls upon the Lord; that the same Lord being her helper, she may pass through the wickedness of this world, and attain unto Him. "Understand my cry." The Psalmist well shows what this cry is; how from within, from the chamber of the heart, without the body's utterance, it reaches unto God: for the bodily voice is heard, but the spiritual is understood. Although this too may be God's hearing, not with carnal ear, but in the omnipresence of His Majesty.
On all sides the church of God is buffeted by many huge waves, as likewise is each soul that embraces the devout life, but each survives and breasts the billows by constantly invoking the divine aid. This in fact is what the inspired Word also teaches, instructing us how it behooves us both to entreat and implore the God and King of all.
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SUMMARY
Psalm 5:1 serves as a profound and urgent opening to a lament, presenting King David's intimate appeal to God. This verse establishes a direct line of communication, where the psalmist not only vocalizes his pleas but also implores the Almighty to deeply consider his unspoken thoughts and inner burdens. It sets a foundational tone of desperate reliance on divine attentiveness and understanding, anticipating the broader themes of justice, guidance, and unwavering trust that unfold throughout the psalm.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 5:1 employs several significant literary devices that enrich its meaning and impact. The most prominent is Apostrophe, a direct address to an absent or abstract entity, here exemplified by David's direct appeal, "O LORD." This device immediately establishes an intimate and personal tone, drawing the reader into the direct dialogue between the psalmist and God. Additionally, there is an element of Anthropomorphism, attributing human characteristics to God, as David asks God to "give ear" and "consider." While God does not literally have ears or a mind in a human sense, these phrases convey His active attentiveness and cognitive engagement with human prayers in a way that is comprehensible to the human listener. The parallel structure between "my words" and "my meditation" also suggests a form of Synonymous Parallelism, where the second phrase reiterates and expands upon the first, emphasizing that God is called to attend to both the expressed and unexpressed aspects of David's prayer. This deepens the plea, showing that God's concern extends to the entirety of the human experience, encompassing both the audible and the inaudible cries of the heart.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 5:1 lays a vital theological foundation by affirming God's profound attentiveness to humanity, not merely to our spoken words but to the very depths of our inner being. It underscores the biblical truth that God is not a distant deity but an intimately involved Father who bends His ear to the cries of His children and discerns the unspoken burdens of their hearts. This verse invites believers to approach God with absolute transparency, knowing that He desires full communion and understands our "meditation"—the anxieties, hopes, and struggles that may be too deep for words. It establishes prayer as a holistic act, encompassing intellect, emotion, and spirit, and reinforces the confidence that God hears and responds to the earnest pleas of His people, thereby upholding His covenant faithfulness and sovereign care.
REFLECTION AND APPLICATION
Psalm 5:1 offers a timeless model for prayer and a profound source of comfort for believers today. David's raw honesty and urgent appeal remind us that we are invited to bring our entire selves before God—not just our polished requests, but also our deepest anxieties, unspoken fears, and the quiet, often tumultuous, meditations of our hearts. In a world that often values outward performance and articulate expression, this verse reassures us that God cares deeply about our inner life, our unspoken struggles, and the burdens that words fail to capture. It cultivates a spirit of confident expectation in prayer, knowing that the Almighty God is not only willing but eager to "give ear" and "consider" our every thought and sigh. This encourages us to cultivate a consistent and transparent prayer life, trusting that our heavenly Father truly hears and understands, offering solace, guidance, and peace in every circumstance.
Questions for Reflection
FAQ
What is the significance of the superscription "To the chief Musician upon Nehiloth, A Psalm of David"?
Answer: The superscription provides vital contextual information about the psalm. "To the chief Musician" (H5329) indicates that this psalm was designed for public worship and musical performance, likely under the direction of a professional choirmaster in the Temple. This highlights its liturgical purpose. "Upon Nehiloth" (H5155) is a technical musical direction, generally understood to refer to wind instruments, possibly flutes, specifying the type of accompaniment for the psalm. "A Psalm of David" (H4210, H1732) attributes the authorship to King David, suggesting that the psalm reflects his personal experiences, struggles, and spiritual insights, grounding it in the life of Israel's most renowned psalmist. This combination of details tells us the psalm was a divinely inspired piece, intended for communal worship, with specific musical arrangements, and rooted in David's personal walk with God, much like other psalms in the collection (e.g., Psalm 4 or Psalm 6).
What is meant by "consider my meditation" in the context of prayer?
Answer: The phrase "consider my meditation" (Hebrew: הֲגִיגִי, hagigi, H1901) refers to David's deepest, often unspoken, thoughts, reflections, and inner burdens. It encompasses the silent wrestling of the soul, the anxieties, hopes, and even the unutterable groans that may not find full expression in spoken words. When David asks God to "consider" (binah, H995) this meditation, he is asking God not just to hear his words but to deeply understand, discern, and grasp the full weight and meaning of his innermost being. It highlights the profound intimacy of prayer, where God is invited into the most private and vulnerable aspects of the human heart, assuring us that God comprehends even that which we cannot articulate, much like the Spirit's intercession described in Romans 8:26. This concept reinforces God's omniscience and His profound care for the entirety of our human experience.
CHRIST-CENTERED FULFILLMENT
Psalm 5:1, with its urgent plea for divine attentiveness to words and unspoken meditation, finds its ultimate fulfillment and deepest meaning in Jesus Christ. As the perfect Son, Jesus embodied the ultimate petitioner, constantly communing with the Father in both spoken prayer and profound, silent communion, as seen in His frequent withdrawals to pray (e.g., Mark 1:35 and Luke 5:16). His "meditation" in Gethsemane, a silent agony too deep for words, was perfectly heard and understood by the Father, even as He wrestled with the cup of suffering (Luke 22:42-44). Furthermore, Jesus is the one through whom God's ear is perpetually open to His people. He is the ultimate "Chief Musician," leading the worship of God's people (Hebrews 2:12), and through His atoning sacrifice, He has opened the way for us to approach God's throne of grace with boldness, knowing our words and meditations are heard (Hebrews 4:16). The Holy Spirit, sent by Christ, intercedes for us with "groanings which cannot be uttered" (Romans 8:26), perfectly translating our deepest "meditations" to the Father, ensuring that the very plea of Psalm 5:1 is answered for every believer in and through Christ.