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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 5:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Four Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The person “who inherits” (as in the title of the psalm) is consecrated by prayers and by service to God as the first fruits of his daily deeds. Moreover, it is a token of his innocence to go forth from his chamber cleansed by his pure prayers and to be able to say to God, “Early in the morning I will wait on you, and I will look up.”
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.
Think about the one on whom the sun of righteousness has arisen, expressing praise because of his grateful spirit to the author of the light. “In the morning,” he says, “you will hear my voice.” For to whom is it necessary to have gratitude for so much good, unless to you, Lord, who has brought the light to me, which is the source for the greatest illumination to me?
Let those heed this who come to prayer only after countless activities.… “One must precede sunrise in giving you thanks,” Scripture says, remember, “and entreat you before the dawning of the day.” Now, you would not tolerate someone inferior to you preceding you in giving homage to the emperor; in this case, however, while the soul pays homage you are asleep, and you yield pride of place to creatures and do not anticipate the whole of creation that is made for you. You do not give him thanks; instead, when you get up, you wash your face and hands but ignore the fact your soul is uncleansed. Do you not realize that as the body is cleansed with water, so the soul is with prayer? So wash your soul before your body. Many evil stains besmirch it; expunge them by prayer. If, in fact, we hedged our mouth around in this fashion, we should lay a fine foundation for daily life.
After the shadows recede from my heart and the light of the true Sun has arisen, then you will hear me, and I will be able to stand before you as a servant.
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?
"Because I will pray unto You [Psalm 5:3]. O Lord, in the morning You will hear my voice." What does that, which he said above, "Hear Thou," mean, as if he desired to be heard immediately? But now he says, "in the morning You will hear;" not, hear Thou: and, "I will pray unto You;" not, I do pray unto You: and, as follows, "in the morning I will stand by You, and will see;" not, I do stand by You, and do see. Unless perhaps his former prayer marks the invocation itself: but being in darkness amidst the storms of this world, he perceives that he does not see what he desires, and yet does not cease to hope, "For hope that is seen, is not hope." [Romans 8:24] Nevertheless, he understands why he does not see, because the night is not yet past, that is, the darkness which our sins have merited. He says therefore, "Because I will pray unto You, O Lord;" that is, because You are so mighty to whom I shall make my prayer, "in the morning You will hear my voice." You are not He, he says, that can be seen by those, from whose eyes the night of sins is not yet withdrawn: when the night then of my error is past, and the darkness gone, which by my sins I have brought upon myself, then "You will hear my voice." Why then did he say above not, "You will hear," but "hear Thou"? Is it that after the Church cried out, "hear Thou," and was not heard, she perceived what must needs pass away to enable her to be heard? Or is it that she was heard above, but does not yet understand that she was heard, because she does not yet see by whom she has been heard; and what she now says, "In the morning You will hear," she would have thus taken, In the morning I shall understand that I have been heard? Such is that expression, "Arise, O Lord," that is, make me arise. But this latter is taken of Christ's resurrection: but at all events that Scripture, "The Lord your God proves you, that He may know whether ye love Him," [Deuteronomy 13:3] cannot be taken in any other sense, than, that you by Him may know, and that it may be made evident to yourselves, what progress you have made in His love.
"In the morning I will stand by You, and will see" [Psalm 5:3]. What is, "I will stand," but "I will not lie down"? Now what else is, to lie down, but to take rest on the earth, which is a seeking happiness in earthly pleasures? "I will stand by," he says, "and will see." We must not then cleave to things earthly, if we would see God, who is beheld by a clean heart.
When the night of this world is over, the morning of the world to come will begin to shine.… Then we shall no longer have any need of light from books, for the true Light of the world will appear and enlighten us.
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Summary
Psalms 5:3 encapsulates King David's profound commitment to initiating his day with intentional, disciplined communion with God. This verse reveals a deep-seated and expectant faith, where prayer transcends a mere casual thought, becoming instead a deliberate act of presenting one's petitions and waiting with confident anticipation for divine response. It serves as a timeless paradigm for believers, emphasizing the spiritual discipline of prioritizing God's presence and guidance at the very outset of daily life, anchoring one's existence in divine fellowship.
Context
Literary Context
Psalm 5 is a fervent individual lament and prayer for deliverance, likely penned by David during a period of intense adversity or persecution. The psalm begins with an earnest appeal for God to heed his plea and consider his supplication (verses 1-2). Immediately following the declaration in verse 3, David articulates his abhorrence for the wicked and expresses unwavering trust in God's righteous judgment against those who practice deceit and violence (verses 4-6). The narrative then shifts to David's confident approach to God's sanctuary, seeking divine direction and protection from his adversaries (verses 7-8), culminating in a final prayer for the downfall of the wicked and the bestowal of blessing upon the righteous (verses 9-12). Thus, verse 3 establishes David's fundamental posture of faith and reliance on God, serving as the spiritual bedrock upon which his subsequent appeals for justice and deliverance are built.
Historical & Cultural Context
As the King of Israel, David's life was frequently marked by external warfare and internal conspiracies, leading to periods of flight, betrayal, and conflict. In the ancient Near East, the morning was widely recognized as a significant time for engaging in religious rituals, offering sacrifices, and presenting petitions to deities. This timing was often associated with the rising sun, symbolizing new beginnings, divine revelation, or the start of a new day's endeavors. Kings and leaders, in particular, would frequently commence their day with spiritual practices or consultations to secure divine favor for their rule and military campaigns. David's practice, while aligning with this cultural understanding, transcends mere ritual, emphasizing a deeply personal and relational encounter with Yahweh. His "directing" of prayer reflects a meticulous, disciplined approach, akin to preparing an offering or meticulously presenting a legal case before a judge, a common and respected practice in ancient judicial systems.
Key Themes
Psalms 5:3 profoundly contributes to several pivotal themes pervasive throughout the Psalter and the broader biblical narrative. It powerfully illustrates the theme of Dependence on God, showcasing David's unwavering reliance on the Lord as his ultimate source of strength, help, and salvation, a consistent motif found in passages such as Psalm 62:5-8. The verse also strongly underscores Discipline in Devotion, portraying prayer not as a casual or reactive act, but as a purposeful, prioritized, and intentional activity, echoing the call to diligently seek God found in Proverbs 8:17. Furthermore, it highlights the theme of Expectant Faith, as David "looks up" in hopeful anticipation of God's response, a posture of trust that permeates the psalms, as powerfully demonstrated in Psalm 27:14. This daily, intentional seeking of God establishes a foundational pattern for spiritual vitality, resilience, and unwavering trust in the face of life's adversities.
Exposition and Analysis
Key Word Analysis
This term (H6963) refers to a sound, noise, or voice. In this context, it signifies David's audible and personal cry to God, implying a direct, intimate communication that is not merely a silent thought but a vocalized expression of his heart's condition and petitions. The emphasis on "my voice" underscores the personal and earnest nature of this communion.
This verb (H6186) means "to set in a row," "to arrange," "to put in order," or "to prepare." It conveys the idea of a purposeful, methodical, and careful presentation. David is not merely uttering words; he is meticulously arranging his prayer before God, much like an archer carefully aims an arrow, a priest prepares an offering on an altar, or a lawyer presents a well-structured case in court. This suggests intentionality, focus, and earnestness in his approach to prayer.
The root meaning of this verb (H6822) is "to lean forward," "to peer into the distance," "to observe," or "to await." It implies an active, vigilant, and expectant posture. David is not merely glancing; he is intently watching and waiting for God's response, guidance, or intervention. This word conveys deep trust and anticipation, reflecting a profound belief that God hears and will faithfully act.
Verse Breakdown
"My voice shalt thou hear in the morning, O LORD"
This opening clause establishes the specific time and the divine recipient of David's prayer. The phrase "in the morning" signifies the very beginning of the day, before its demands and distractions fully emerge, indicating a deliberate prioritization of God. The direct address "O LORD" (Yahweh, H3068) emphasizes a personal, covenantal relationship with the sovereign God of Israel. David expresses a confident expectation that his audible, heartfelt cry will indeed reach the divine ear, highlighting God's attentiveness and accessibility to His faithful.
"in the morning will I direct [my prayer] unto thee"
This phrase powerfully reiterates the intentionality and disciplined nature of David's devotion. The repetition of "in the morning" underscores its profound significance as a dedicated time. To "direct [my prayer]" implies a focused, purposeful, and well-ordered presentation of his requests and meditations. It is an act of aiming his spiritual attention and petitions directly toward God, ensuring they are not haphazard but deliberate, earnest, and precisely targeted.
"and will look up"
This concluding phrase vividly describes David's posture of expectant faith subsequent to presenting his prayer. "Looking up" signifies an attitude of anticipation, hope, and vigilant waiting. He does not merely pray and then dismiss the matter; rather, he waits actively and expectantly for God to reveal His will, provide guidance, or intervene on his behalf. This reflects a deep and abiding trust in God's faithfulness to respond to those who diligently seek Him.
Literary Devices
Psalms 5:3 employs several powerful literary devices that enhance its meaning and impact. The most prominent is Repetition of the phrase "in the morning," which emphatically underscores the intentionality and priority David places on his early communion with God, creating a rhythmic and memorable declaration of unwavering devotion. Imagery is central to the verse, particularly in the phrases "direct [my prayer]" and "will look up." "Directing prayer" evokes the vivid picture of an archer meticulously aiming an arrow at a target, a priest carefully arranging an offering on an altar, or a petitioner precisely presenting a case, conveying precision, purpose, and earnestness. "Looking up" paints a compelling picture of a sentinel on a watchtower, actively scanning the horizon with hopeful anticipation, or a child gazing up at a parent for help and guidance. This imagery transforms the abstract act of prayer into a tangible, dynamic, and expectant interaction. Furthermore, there is a subtle element of Personification in David's "voice" being heard and his "prayer" being directed, lending active agency and vividness to his spiritual communication.
Theological and Thematic Connections
Psalms 5:3 powerfully articulates the profound theological truth of God's intimate accessibility and unwavering responsiveness to His people's prayers, especially when offered with intentionality, discipline, and a heart of expectation. It underscores the vital importance of a consistent devotional life as a foundational aspect of genuine faith, demonstrating that communion with God is not merely a reactive cry in moments of crisis but a proactive, daily discipline. This verse connects seamlessly to the broader biblical theme of diligently seeking God and trusting implicitly in His providential care, establishing a pattern of faith where human effort in prayer is met with divine attention and transformative action. It highlights God as the attentive Listener who graciously invites His children to approach Him with their deepest needs and highest hopes, thereby fostering a deeply personal and dynamic relationship.
Reflection and Application
Psalms 5:3 offers a profound and eminently practical blueprint for cultivating a vibrant and resilient spiritual life amidst the ceaseless demands and challenges of daily existence. David's unwavering commitment to seeking God "in the morning," before the myriad pressures and distractions of the day could take hold, serves as a powerful and timeless reminder to prioritize our relationship with the Creator above all else. It profoundly encourages us to approach prayer not as a last resort, a hurried obligation, or a perfunctory ritual, but as a deliberate, focused, and deeply intentional act of communication, "directing" our hearts and petitions to God with utmost purpose, sincerity, and reverence. Moreover, the concluding command to "look up" invites us to cultivate an enduring posture of expectant faith, trusting implicitly that God hears our prayers and will respond in His perfect timing and boundless wisdom. In a world often overwhelmed by noise, anxiety, and uncertainty, this verse issues a compelling call to anchor our days in divine communion, thereby fostering a deep and abiding sense of peace, receiving clear guidance, and cultivating a confident anticipation of God's unfailing faithfulness in every circumstance.
Questions for Reflection
FAQ
Why is "in the morning" repeated in this verse?
The repetition of "in the morning" (H1242, bôqer) serves to powerfully emphasize the deliberate, disciplined, and highly prioritized nature of David's devotion. It highlights that his communion with God is not an afterthought or a casual habit, but a foundational and intentional practice, undertaken at the very outset of his day. This repetition underscores the profound significance of setting aside the "first fruits" of one's time and energy for God, establishing a pattern of seeking His presence and guidance before the day's inevitable challenges, distractions, and demands emerge. It signifies a conscious, disciplined, and unwavering choice to put God first in every aspect of life.
What does it mean to "direct" one's prayer?
To "direct" one's prayer (from the Hebrew H6186, ʻârak') means to arrange, set in order, or prepare it purposefully and meticulously before God. It implies a focused, intentional, and well-ordered approach, rather than a casual, haphazard, or thoughtless one. Imagine an archer carefully aiming an arrow at a target with precision, or a priest meticulously preparing an offering on an altar according to specific instructions, or even a skilled lawyer presenting a well-organized and compelling case in court. This powerful phrase suggests that David's prayers were not merely uttered words but were thoughtfully composed, earnestly presented, and precisely aimed toward God, reflecting a deep reverence, seriousness, and profound intentionality in his communication with the Almighty.
Christ-Centered Fulfillment
Psalms 5:3 finds its ultimate fulfillment and profound significance in the person and perfect work of Jesus Christ. He is the one who perfectly exemplified the discipline of morning devotion, often rising early to pray and commune intimately with His Father, as vividly depicted in Mark 1:35. Jesus' entire earthly life was, in essence, a perfectly "directed" prayer, an unwavering alignment of His human will with the divine will of the Father, culminating in His ultimate act of obedience and self-sacrifice on the cross. There, He "directed" His life as the blemish-free, perfect offering for sin, a sacrifice made "through the eternal Spirit" (Hebrews 9:14). Furthermore, Jesus is the singular mediator through whom our voices are truly heard and our prayers are effectively "directed" to God. As our great High Priest, He "always lives to make intercession for them" (Hebrews 7:25), ensuring that our petitions, offered in His holy name, reach the Father's ears. We, the redeemed, "look up" to Him, the "author and perfecter of our faith" (Hebrews 12:2), knowing with absolute certainty that in Him, all of God's magnificent promises are "Yes" and "Amen" (2 Corinthians 1:20). Thus, our ability to approach God's throne of grace with confidence and expectation, mirroring David's posture, is entirely predicated upon Christ's finished work and His ongoing, powerful intercession on our behalf.