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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.
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?
Those who refuse to know the Father, let them experience the Judge.… And how? The answer follows: “Let them fall by their own devices.” … Excellently said, … for heretics change or alter their doctrine from day to day. In fact, if a theologian learned in the Scriptures contends with them, overwhelming them with proof from the sacred books, what do they do but straightway look around in search of a new doctrine? They do not seek knowledge for the sake of salvation but look around for new doctrine to vanquish the opponent.… Let them fall by their own countless contrivances, and let them have but one recourse, you, my God.… You are, O Lord, sweet by nature, but sinners and heretics change the sweetness of your nature into bitterness of their evil devices.
"Judge them, O God: let them fall from their own thoughts" [Psalm 5:10]. It is a prophecy, not a curse. For he does not wish that it should come to pass; but he perceives what will come to pass. For this happens to them, not because he appears to have wished for it, but because they are such as to deserve that it should happen. For so also what he says afterwards, "Let all that hope in You rejoice," he says by way of prophecy; since he perceives that they will rejoice. Likewise is it said prophetically, "Stir up Your strength, and come:" for he saw that He would come. Although the words, "Let them fall from their own thoughts," may be taken thus also, that it may rather be believed to be a wish for their good by the Psalmist, while they fall from their evil thoughts, that is, that they may no more think evil. But what follows, "drive them out," forbids this interpretation. For it can in no way be taken in a favourable sense, that one is driven out by God. Wherefore it is understood to be said prophetically, and not of ill will; when this is said, which must necessarily happen to such as chose to persevere in those sins, which have been mentioned. "Let them," therefore, "fall from their own thoughts," is, let them fall by their self-accusing thoughts, "their own conscience also bearing witness," as the Apostle says, "and their thoughts accusing or excusing, in the revelation of the just judgment of God." [Romans 2:15-16] "According to the multitude of their ungodlinesses drive them out:" [Psalm 5:10] that is, drive them out far away. For this is "according to the multitude of their ungodlinesses," that they should be driven out far away. The ungodly then are driven out from that inheritance, which is possessed by knowing and seeing God: as diseased eyes are driven out from the shining of the light, when what is gladness to others is pain to them. Therefore these shall not stand in the morning, and see. And that expression is as great a punishment, as that which is said, "But for me it is good to cleave to the Lord," is a great reward. To this punishment is opposed, "Enter into the joy of Your Lord;" [Matthew 25:21] for similar to this expulsion is, "Cast him into outer darkness." [Matthew 25:30] "Since they have embittered You, O Lord" [Psalm 5:10] "I am," says He, "the Bread which came down from heaven;" [John 6:51] again, "Labour for the meat which wasts not;" [John 6:27] again, "Taste and see that the Lord is sweet." But to sinners the bread of truth is bitter. Whence they hate the mouth of him that speaks the truth. These then have embittered God, who by sin have fallen into such a state of sickliness, that the food of truth, in which healthy souls delight, as if it were bitter as gall, they cannot bear.
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SUMMARY
Psalms 5:10 is a fervent imprecatory prayer from David, appealing to God for decisive divine judgment against those who actively oppose His righteous ways. This verse encapsulates a profound reliance on God as the ultimate and just Judge, expressing a deep desire for His justice to prevail over the malicious schemes and deliberate rebellion of the wicked. It is not merely a plea for personal vengeance, but a theological declaration of faith in God's character and a call for Him to vindicate His own moral order in the face of unrepentant defiance.
CONTEXT
Literary Context: Psalm 5 is a morning prayer, commencing with David's earnest cry for God to hear his voice at dawn, emphasizing his posture of waiting and watching for divine intervention (Psalms 5:1-3). The psalm then sharply contrasts the character of God, who abhors wickedness, with the nature of the wicked, whom He will not tolerate in His presence (Psalms 5:4-6). David transitions to a plea for God's guidance and protection from his enemies, seeking to walk in God's righteousness amidst their deceit (Psalms 5:7-9). Verse 10 serves as the climactic imprecation, a direct petition for God to act decisively against these adversaries, culminating in a final declaration of trust and blessing for those who take refuge in God (Psalms 5:11-12). Thus, this verse is integral to the psalm's movement from lament and personal petition to a bold call for divine justice.
Historical & Cultural Context: Attributed to David, Psalm 5 likely reflects a period of intense personal or national distress, where David faced significant opposition from those who were not only his personal adversaries but also enemies of God's established covenant order. In ancient Israel, the king was God's anointed representative, and rebellion against the king was often understood as rebellion against God Himself, as seen in the people's rejection of Samuel's leadership being a rejection of God (1 Samuel 8:7). The concept of divine justice was foundational to the Israelite worldview, where God was expected to intervene directly in human affairs to uphold righteousness, punish wickedness, and defend His covenant people. Such prayers for divine judgment, or imprecations, were a common feature of ancient Near Eastern religious expression, but in Israel, they were uniquely rooted in the covenant relationship with a holy God who would not indefinitely tolerate unrepentant sin and rebellion against His moral law.
Key Themes: Psalms 5:10 contributes significantly to several overarching themes within the Psalter and broader biblical narrative. Firstly, it powerfully underscores the theme of Divine Justice, portraying God not as a passive observer but as the ultimate, active arbiter who will not allow wickedness to triumph indefinitely. David's plea is an act of profound faith in God's righteous character, trusting Him to execute judgment when human systems fail or are corrupted. Secondly, the verse highlights the Consequences of Rebellion and Transgression, emphasizing that the downfall of the wicked is a direct result of their own "counsels" and "multitude of their transgressions." This reinforces the pervasive biblical principle that sin, particularly deliberate rebellion against God, carries inherent and devastating consequences, leading inevitably to ruin, a truth echoed in passages like the warning against rejecting wisdom in Proverbs 1:31 and the principle of sowing and reaping in Galatians 6:7. Lastly, it affirms God's Absolute Sovereignty over human affairs, demonstrating that He is actively involved in upholding His moral order and vindicating those who trust in Him, ultimately bringing His purposes to pass despite human opposition.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 5:10 employs several potent literary devices to convey its message with intensity and theological weight. The most prominent is Imprecation, a form of prayer that invokes a curse or divine judgment upon enemies. This is not merely an expression of personal anger but a theological statement rooted in a profound belief in God's active and righteous justice. The verse also utilizes Parallelism, specifically synthetic parallelism, where clauses build upon and expand each other's meaning, intensifying the plea ("Destroy thou them... let them fall by their own counsels"; "cast them out... for they have rebelled against thee"). This structural repetition and development amplify the psalmist's earnest appeal. Furthermore, there is a subtle form of Personification in "let them fall by their own counsels," where the abstract "counsels" or schemes are depicted as active agents of the wicked's undoing, almost as if their own plots have a life that turns against them. Finally, the phrase "multitude of their transgressions" employs Hyperbole to emphasize the overwhelming extent and pervasive nature of the enemies' sinfulness, thereby justifying the severity of the requested divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 5:10, while an imprecatory prayer, deeply affirms core biblical truths about God's character and His interaction with humanity. It underscores that God is not indifferent to evil but is a righteous Judge who will ultimately hold all rebellion and transgression accountable. The psalmist's plea is an expression of profound faith in God's justice, trusting that He will vindicate His own name and moral order in a world marred by sin. It also highlights the inherent and inevitable consequences of sin; those who persistently rebel against God and devise wicked schemes will ultimately face ruin, often by their own hand, as God allows their evil to consume them. This serves as a powerful reminder that while God is merciful and long-suffering, His justice is also certain and inescapable for the unrepentant.
REFLECTION AND APPLICATION
Psalms 5:10 challenges believers to grapple with the profound reality of divine justice and the dire consequences of rebellion against God. While the New Testament calls us to love our enemies and pray for those who persecute us (Matthew 5:44), this psalm reminds us that there is a righteous indignation against evil that is rooted in God's own holy character. It encourages us to trust God as the ultimate Judge, especially when we witness pervasive injustice or face opposition from those who defy God's ways. Our prayers should reflect a desire for God's glory and righteousness to be upheld, even if it means His just judgment falls upon unrepentant wickedness. This perspective shifts the focus from personal revenge to a longing for God's redemptive justice, where evil is ultimately overcome and His kingdom prevails. It also serves as a stark warning for all: persistent rebellion against God's truth and deliberate transgression lead to inevitable ruin, a path we must earnestly avoid in our own lives and compassionately help others turn from through the gospel.
Questions for Reflection
FAQ
Are imprecatory psalms, like Psalms 5:10, expressions of personal revenge?
Answer: No, imprecatory psalms are not expressions of personal revenge in the sense of a believer taking matters into their own hands or harboring personal malice. Instead, they are fervent appeals to God's divine justice. The psalmist, often a king or a representative of God's people, is appealing to God as the ultimate Judge to vindicate His own righteousness and moral order against those who actively rebel against Him. The focus is on God's glory and the establishment of His justice, not on the psalmist's personal vendetta. David consistently leaves judgment to God, as seen when he spares Saul's life even when given the opportunity for personal vengeance (1 Samuel 24:1-7).
How do these imprecatory prayers align with New Testament teachings on love for enemies?
Answer: This is a crucial tension to navigate. The New Testament, particularly in the teachings of Jesus (e.g., Matthew 5:44 and Luke 6:27-28), clearly calls believers to love their enemies, pray for them, and bless those who curse them. This represents a higher ethic revealed in Christ, emphasizing grace and forgiveness. While Old Testament imprecations express a righteous desire for justice, the New Testament emphasizes the transformative power of love and leaves ultimate judgment to God's timing and Christ's return (Romans 12:19). Believers are called to embody the character of Christ, who prayed for His persecutors even on the cross (Luke 23:34).
CHRIST-CENTERED FULFILLMENT
Psalms 5:10, with its fervent plea for divine justice against rebellion, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. While David prayed for God to "destroy" and "cast out" his enemies, Jesus, the perfect Son of God, faced the ultimate rebellion and injustice, yet responded with self-sacrificial love and a prayer of forgiveness. He became the Lamb of God who takes away the sin of the world, bearing the "multitude of transgressions" upon Himself, thereby satisfying God's righteous wrath against sin and making a way for reconciliation (Romans 3:25-26). In His first coming, Jesus did not come to condemn the world but to save it (John 3:17), even praying for His executioners: "Father, forgive them, for they know not what they do". However, Psalms 5:10 also foreshadows Christ's role as the righteous Judge at His second coming. On that day, He will indeed "destroy" and "cast out" those who have persistently "rebelled against God," bringing their "counsels" to naught as they face the just and eternal consequences of their unrepentant sin (Revelation 19:11-16 and Matthew 25:31-46). Thus, Christ embodies both the boundless mercy that offers salvation from judgment and the divine authority that will ultimately execute perfect justice, fulfilling the deepest longings for righteousness expressed in the psalms.