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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.
It is the goal of good people to receive the inheritance promised to them, to follow the Lord, to have him living within as a companion, in accordance with those things that were promised, saying, “I will live with them and walk among them, and I will be their God, and they will be my people.”
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.
Other joys, at any rate, are no better than flowing steams, no sooner seen than gone by. The happiness that is from God, by contrast, remains steady and has firm roots, is both ample and lasting, interrupted by no unforeseen circumstance but rendered more elevated by the very obstacles themselves.
Someone who takes pride in the things of this life is no different from people enjoying themselves in dreams. What human thing is it, after all, tell me, of such a kind as to permit one to boast? Strength of body? But that is not an achievement of our willing, and hence is no grounds for boasting, especially since the body weakens and collapses in a flash, and the strong person suffers from the effects of not using it properly. This can also be said of the bloom of youth and a shapely figure, of riches, of power, of luxury, and of all the things of this life. To boast in God, on the contrary, and in love for him, is a greater honor than all others and a distinction outshining diadems beyond telling, even if the one boasting is in prison. This honor is not interrupted by disease, by old age, by the pressure of affairs, by variety of seasons, by death itself, at which times instead it shines more brightly.
Our beatitude is of the future, to which alone the promise refers. Let some rule with power; others possess wealth; still others receive honors and recognition. We, however, are miserable in this life in order to be happy in the next. Let us follow Christ our Lord. He who says he believes in Christ “ought himself also to walk, just as he walked.” Christ, the Son of God, “has not come to be served but to serve”;46 he did not come to command but to obey; he did not come to have his own feet washed but to wash the feet of his disciples; he did not come to strike others but to be struck; he did not give blows, but he received them; he did not crucify but was crucified; he did not destroy but himself suffered destruction; he was poor to make us rich; he was scourged for our sake, let us offer our cheek to the blows; let us lay bare our back to receive the stripes; let us imitate Christ. He who is struck with blows imitates Christ; he who strikes imitates the Antichrist.
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?
"And let all rejoice that hope in You;" those of course to whose taste the Lord is sweet. "They will exult for evermore, and You will dwell in them" [Psalm 5:11]. This will be the exultation for evermore, when the just become the Temple of God, and He, their Indweller, will be their joy. "And all that love Your name shall glory in You:" as when what they love is present for them to enjoy. And well is it said, "in You," as if in possession of the inheritance, of which the title of the Psalm speaks: when they too are His inheritance, which is intimated by, "You will dwell in them." From which good they are kept back, whom God, according to the multitude of their ungodlinesses, drives out.
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SUMMARY
Psalms 5:11 serves as a vibrant declaration of the profound joy and unwavering security experienced by those who place their trust in God, standing in stark contrast to the preceding verses that detail the judgment awaiting the wicked. This verse powerfully underscores the blessed state of the righteous, proclaiming that God's faithful, who seek refuge in Him and cherish His revealed character, are not only actively defended by Him but are also empowered to express exuberant, perpetual joy, rooted deeply in His steadfast protection and abiding presence.
CONTEXT
Literary Context: Psalm 5 is an earnest morning prayer of David, masterfully transitioning from a lament of distress to an unwavering expression of confidence in God's perfect justice and protective care. The psalm commences with David's fervent plea for divine attention and intervention, establishing a tone of profound dependence on God's hearing and answering his supplication, as seen in his opening words, "Give ear to my words, O LORD, consider my meditation" Psalms 5:1-3. Following this, David articulates a stark theological contrast between God's holy and righteous character, which abhors wickedness, and the abhorrent nature of the ungodly, who practice deceit and violence, emphasizing that "thou art not a God that hath pleasure in wickedness" Psalms 5:4-6. David then expresses his own intention to approach God's sanctuary with reverence, trusting in God's abundant mercy and seeking His righteous guidance amidst his adversaries, praying, "Lead me, O LORD, in thy righteousness because of mine enemies" Psalms 5:7-8. The psalm culminates in a fervent imprecatory prayer for God to judge his enemies according to their wickedness Psalms 5:9-10, which then sets the stage for the triumphant declaration of joy and defense for the righteous in verse 11, followed by a final affirmation of God's blessing upon them in verse 12. Therefore, verse 11 serves as a climactic and hopeful declaration, shifting the focus from the threat of the wicked to the assured blessing of divine defense and the resulting joy for God's faithful.
Historical & Cultural Context: As a Davidic psalm, Psalm 5 likely originates from a period in David's life characterized by significant opposition, whether from political enemies, personal adversaries, or perhaps even internal strife, necessitating his constant reliance on God for protection and vindication. The practice of a "morning prayer" was a deeply ingrained spiritual discipline in ancient Israel, signifying a daily commitment to seek God's presence and guidance at the very outset of the day, acknowledging His sovereignty over all circumstances and committing the day's challenges into His hands. The cultural understanding of God as a "refuge" or "fortress" was fundamental, drawing upon vivid imagery of physical strongholds and fortified cities that offered tangible security against external threats and invaders. Furthermore, the profound emphasis on God's "name" (Hebrew: shem) in this context is paramount; in the ancient Near East, a person's name encapsulated their entire character, reputation, authority, and very essence. To "love God's name" was not merely to appreciate a label, but to deeply love His revealed character, His attributes, His covenant faithfulness, and His very being, recognizing Him as the ultimate source of all good, the sole true defender, and the foundation of all hope.
Key Themes: Psalms 5:11 contributes significantly to several overarching themes prevalent within the Psalter and the broader biblical narrative. Firstly, it powerfully articulates the theme of Divine Protection and Defense, affirming God's unwavering commitment to shield, guard, and preserve those who belong to Him. This speaks to God's active and personal role as a guardian against adversity and evil, a promise echoed throughout Scripture, such as in the assurance that "God is our refuge and strength, a very present help in trouble" Psalms 46:1 and the wisdom found in Proverbs 18:10. Secondly, the verse highlights Joy as a Consequence of Trust, repeatedly emphasizing "rejoice," "shout for joy," and "be joyful." This joy is not a superficial or fleeting emotion but a deep-seated, exuberant, and abiding response to God's faithfulness and protective care, a gladness that transcends difficult circumstances because it is firmly rooted in the certainty of God's presence and power. This theme resonates with the declaration in Nehemiah 8:10 that "the joy of the LORD is your strength." Thirdly, the verse underscores Trust and Faith as Prerequisites for experiencing this divine defense and resulting joy, explicitly stating it is for "all those that put their trust in thee." This trust (Hebrew: chasah) implies an active reliance and profound dependence on God alone, a concept central to the wisdom literature found in Proverbs 3:5-6. Finally, the phrase "love thy name" introduces the theme of Loving God's Character, signifying a deep appreciation, reverence, and affection for who God is in His totality, which naturally leads to finding ultimate joy and satisfaction in Him alone.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 5:11 effectively employs several literary devices to convey its powerful and encouraging message. Contrast is foundational, implicitly drawing a sharp distinction between the judgment and despair of the wicked (described in verses 9-10) and the blessed, joyful state of the righteous (in verse 11). The repeated use of the Jussive Mood ("let all those... rejoice," "let them ever shout," "let them also... be joyful") functions as both a heartfelt prayerful request and a confident, prophetic declaration, emphasizing the divinely ordained and assured nature of this joy for the faithful. Repetition of the core concept of "joy" (expressed through "rejoice," "shout for joy," and "be joyful") intensifies the emotional and spiritual emphasis, underscoring its centrality to the experience of those who trust in God. Furthermore, the phrase "thou defendest them" employs a subtle Metaphor or Personification, portraying God as an active, personal protector, akin to a shield, a covering, or a fortress, thereby reinforcing His intimate and vigilant involvement in the lives of those who seek refuge in Him. The phrase "love thy name" is a potent form of Metonymy, where "name" stands in for the entirety of God's character, attributes, and revealed being, inviting a deeper, more holistic appreciation and affection for the divine.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 5:11 profoundly articulates the theological truth that genuine, enduring joy is not circumstantial or fleeting but is deeply rooted in an active, trusting relationship with God and a heartfelt love for His revealed character. This joy is presented as a direct and inevitable consequence of God's active defense and unwavering protection, demonstrating His faithfulness and covenant loyalty to those who seek refuge in Him. It highlights the biblical principle that God's character (His "name") is the ultimate and unchanging source of security, meaning, and delight, thereby sharply distinguishing the blessed state of the righteous from the despair and ultimate ruin of the wicked. This verse invites believers to cultivate a radical dependence on God, knowing that His protective presence guarantees a joy that transcends earthly trials and tribulations, serving as a powerful testimony to His goodness, sovereignty, and unfailing love.
REFLECTION AND APPLICATION
In a world often characterized by pervasive uncertainty, fear, and hostility, Psalms 5:11 offers profound encouragement and a timeless blueprint for spiritual resilience and flourishing. It reminds us that our joy is not, and should not be, contingent on perfect circumstances or the complete absence of adversaries, but rather on the unchanging character of God and His unwavering promise to actively defend us. When we actively choose to put our trust in God, even amidst the most formidable trials, and cultivate a deep, abiding love for who He is in His totality, we unlock a wellspring of joy that the world cannot give, nor can it ever take away. This verse challenges us to move beyond passive belief to an active, demonstrable trust, allowing our lives to become a vibrant testament to God's protective power and faithfulness. Our exuberant joy, born from His divine defense, becomes a powerful and compelling witness to His sovereignty and goodness, inviting others to find their ultimate refuge and delight in Him alone.
Questions for Reflection
FAQ
What does it mean to "put their trust in thee" in a practical sense today?
Answer: To "put their trust in thee" (Hebrew: chasah) means to actively seek refuge in God, to rely on Him completely for safety, provision, and guidance, rather than on human strength, worldly resources, or personal wisdom. Practically, this involves a conscious act of surrendering control, acknowledging God's sovereignty over all situations, and believing that He is faithful to His promises. It means turning to Him in prayer during times of fear or uncertainty, obeying His commands even when it's difficult, and resting in His protective care. For example, when facing financial hardship, trusting God means praying for His provision, seeking wise counsel, and being diligent, rather than succumbing to anxiety or engaging in dishonest practices. It's a daily, conscious choice to lean on God's character as revealed in Proverbs 3:5-6, rather than on your own understanding.
Why is "shout for joy" emphasized, rather than just quiet contentment?
Answer: The emphasis on "shout for joy" (Hebrew: ranan) signifies an exuberant, demonstrative, and often public expression of gladness. It's not merely quiet contentment but an overflowing, vocal, and sometimes physical manifestation of delight. This emphasis highlights the profound and overwhelming nature of the joy that comes from God's defense. It suggests a joy that cannot be contained, a celebratory response to God's powerful intervention and protection. In ancient Israel, shouting for joy was often associated with victory, triumph, or the manifest presence of God (e.g., 1 Samuel 4:5 when the Ark of the Covenant arrived). It serves as a testimony to God's faithfulness and a bold declaration of His power, even in the face of adversity, proclaiming His goodness to the world.
What does it mean to "love thy name" and how does it relate to joy?
Answer: To "love thy name" means to cherish, revere, and delight in God's entire revealed character, His attributes, and His reputation. In biblical thought, a "name" represents the essence of a person. So, loving God's name means loving His holiness, justice, mercy, faithfulness, power, wisdom, and all that He is. It's a deep appreciation for His being and His covenant promises. This love is intrinsically linked to joy because when we truly love and appreciate God for who He is, our satisfaction and delight become rooted in Him, rather than in fleeting circumstances or possessions. Our joy is then found "in thee," meaning in God Himself, because His character is the ultimate source of security, meaning, and eternal gladness, as seen in Psalms 16:11, where David declares that in God's presence is "fullness of joy."
CHRIST-CENTERED FULFILLMENT
Psalms 5:11 finds its ultimate and most profound fulfillment in Jesus Christ, who is the perfect object of our trust and the very embodiment of God's defense. While the psalmist anticipated divine protection from earthly foes, Christ perfectly fulfills this promise by offering not just temporal defense but eternal salvation and security from humanity's greatest enemies: sin, death, and the devil. Those who "put their trust in thee" are now those who place their faith in Jesus, the Lamb of God who takes away the sin of the world, and in Him, they find ultimate refuge and an indestructible hope that transcends all earthly perils. The "shout for joy" that the psalmist longed for is realized in the New Covenant through the Holy Spirit, who fills believers with an inexpressible and glorious joy because of Christ's decisive victory over death and His promise of eternal life. Furthermore, to "love thy name" is now to love the name of Jesus, the Name above every name, through whom all blessings flow and in whom God's character is fully revealed. He is our ultimate defender, our secure refuge, and the very source of our everlasting joy, having secured our defense through His atoning sacrifice on the cross and His triumphant resurrection, ensuring that all who are in Him are kept by the power of God through faith unto salvation and will ultimately rejoice forever in His glorious presence.