TRV
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 5:7–12. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
7 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.
Since evil and iniquity may not dwell with you, nor may they remain in your sight, I will enter into your house by your mercy. Then I will be able to say, “Early in the morning I will stand before you, and you will see me.” And since I enter into your house by no other way than by your mercy, with great reverence that is called your fear [i.e., the fear of God], I will worship you, having walked in spirit and truth.
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.
The holy temple of God is Christ, concerning which “God was in Christ reconciling the world to himself.” In the fear of God each one turns away from evil; in fear he worships in the temple of the Lord that is Christ.
Since, you see, the church has been gathered together out of such people—pagans, soothsayers, murderers, sorcerers, liars, cheats—it said, “you hate and abhor,” indicating that it was not due to its righteousness and good deeds but to God’s lovingkindness that it had been rescued from them and led into the precincts. So [the church] added, “I, on the contrary, in the abundance of your mercy, shall enter your house.” I mean, in case someone should say, “So how is it that you, who are guilty of this and that, are saved?” it mentioned the manner of salvation: it was due to God’s wonderful lovingkindness, to his ineffable goodness.
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?
"But I, in the multitude of Your mercy, will enter into Your house." "In the multitude of mercy:" perhaps he means in the multitude of perfected and blessed men, of whom that city shall consist, of which the Church is now in travail, and is bearing few by few. Now that many men regenerated and perfected, are rightly called the multitude of God's mercy, who can deny; when it is most truly said, "What is man that You are mindful of him, or the son of man that You visit him? I will enter into Your house:" as a stone into a building, I suppose, is the meaning. For what else is the house of God than the Temple of God, of which it is said, "for the temple of God is holy, which temple you are"? Of which building He is the cornerstone, whom the Power and Wisdom of God coeternal with the Father assumed.
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Summary
Psalms 5:7 presents a profound declaration by King David, sharply contrasting his confident approach to God with the exclusion of the wicked described earlier in the psalm. Despite the prevalent ungodliness and opposition, David affirms his unwavering intention to enter God's sacred presence for worship. His access is not predicated on personal merit or human effort, but solely on the boundless, overflowing "multitude of thy mercy," coupled with a deep, reverent awe for God's holiness, as he directs his worship toward the designated sanctuary.
Context
Literary Context
Psalm 5 functions as a fervent morning prayer, likely composed by David during a period of intense distress and opposition from his adversaries. The psalm opens with David's urgent cry for God to hear his supplication and attend to his morning prayer (Psalm 5:1-3). He then vividly describes the character of the wicked, emphasizing God's utter abhorrence for their deceit, violence, and pride (Psalm 5:4-6). Psalms 5:7 marks a pivotal turning point, introduced by the emphatic "But as for me," which starkly contrasts David's righteous path and confident approach to God with the exclusion and condemnation faced by the ungodly. Following this declaration of worship, David continues to appeal for divine guidance and protection against his enemies, expressing unwavering trust in God's ultimate justice and favor for the righteous (Psalm 5:8-12).
Historical & Cultural Context
Attributed to David, this psalm likely reflects a time when he faced significant personal or national enemies, possibly during his flight from Saul or during Absalom's rebellion. The references to "thy house" and "thy holy temple" would, in David's era, refer to the Tabernacle, the portable sanctuary where God's presence was manifested among His people. While the magnificent Temple in Jerusalem was built by Solomon, the KJV's use of "temple" here reflects the later understanding of God's dwelling place and its symbolic significance. The act of worshipping "toward" the sanctuary was a common and deeply meaningful practice, signifying a directed, intentional seeking of God where He had promised to meet with His people, even if one was not physically present within the Tabernacle courts. This practice underscored the centrality of the sanctuary as the focal point of Israelite worship and communion with God, embodying the belief that God had chosen a specific place to dwell among His people.
Key Themes
Psalms 5:7 contributes significantly to several overarching themes within the psalm and the broader Psalter. Firstly, it underscores the theme of Access to God, powerfully asserting that humanity's ability to approach a holy God is not earned through human performance or inherent righteousness, but is an undeserved gift rooted in God's abundant grace and covenant faithfulness. This is a foundational truth echoed throughout Scripture, as seen in the New Testament's declaration that we have access to God through Christ. Secondly, the verse highlights the nature of Reverent Worship, emphasizing that true devotion is characterized by a profound sense of awe, humility, and respect for God's majesty and holiness. This "fear" is not terror, but a deep, loving recognition of God's supreme authority, as also taught in Proverbs 9:10. Finally, the mention of "thy house" and "thy holy temple" reinforces the theme of the Sanctuary as God's Dwelling Place, symbolizing God's presence among His people and serving as the designated locus for communion and worship, a concept that finds its ultimate fulfillment in Christ Himself, as He declared in John 2:19-21.
Exposition and Analysis
Key Word Analysis
This rich theological term (H2617) denotes God's steadfast love, covenant loyalty, and unfailing kindness. It goes beyond mere pity, signifying an active, committed benevolence rooted in God's covenant relationship with His people. David's reliance on the "multitude" of this mercy emphasizes its abundance and sufficiency as the sole basis for approaching a holy God.
This word (H3374) encompasses both a healthy dread of God's judgment and a profound reverence, awe, and respect for His holiness and power. In this context, it describes the proper, humble response to God's majesty, acknowledging His sovereignty and our dependence. It is a worshipful fear that leads to obedience and wisdom, not terror that drives one away.
This primitive root (H7812) means "to depress" or "prostrate," especially reflexively, in homage to royalty or God. It describes the physical act of bowing down or falling flat, signifying humble submission, adoration, and reverence before a superior. It encapsulates the outward expression of the inward awe and respect for God.
Verse Breakdown
"But as for me"
This phrase serves as a strong adversative conjunction, creating a stark contrast between David's righteous character and confident approach to God, and the wicked individuals described in the preceding verses (Psalm 5:4-6) who are abhorrent to God and will face destruction. It highlights David's personal commitment and distinct path of faith.
"I will come into thy house"
This signifies David's intentional and determined act of approaching God's sacred dwelling place (H1004, bayith). It expresses a confident expectation of access, not based on presumption, but on a divinely provided means. This "house" refers to the Tabernacle in David's time, the designated place of God's presence.
"in the multitude of thy mercy"
This clause reveals the foundational basis for David's access. His entry into God's presence is not earned by his own merit, righteousness, or ritualistic performance, but is solely an undeserved gift flowing from God's abundant, overflowing (H7230, rôb), and steadfast love and covenant faithfulness (H2617, chêçêd). It underscores the grace-driven nature of communion with God.
"and in thy fear will I worship"
This describes the proper posture and attitude of David's worship. His worship (H7812, shâchâh) is characterized by a deep sense of reverent awe, humility, and respect for God's holiness and supreme authority (H3374, yirʼâh). This "fear" is not terror, but a profound recognition of God's majesty that inspires adoration and submission.
"toward thy holy temple"
This specifies the direction and focus of David's worship. Even if not physically present within the Tabernacle (which was the "holy temple" (H1964, hêykâl; H6944, qôdesh) of his day), David directs his worship towards the designated place where God's presence was manifested. This indicates intentionality, focus, and an acknowledgment of God's dwelling among His people and the sanctity of His presence.
Literary Devices
The verse employs several impactful Literary Devices. The most prominent is Contrast, powerfully introduced by the opening phrase "But as for me," which sets David's righteous and reverent approach to God in stark opposition to the wicked described in the preceding verses. This juxtaposition highlights the distinct paths and destinies of the righteous and the ungodly. Metonymy is present in the phrases "thy house" and "thy holy temple," where the physical sanctuary stands for God's manifest presence and the entire system of worship and communion associated with it. The use of "multitude" to describe God's mercy can be seen as a form of Hyperbole, emphasizing the overflowing, superabundant nature of divine grace that provides the sole basis for human access. Furthermore, there is an implied Parallelism between the two main clauses ("in the multitude of thy mercy" and "in thy fear will I worship"), which, though not strictly synonymous, present two complementary and essential aspects of a proper approach to God: the divine provision and the human response.
Theological and Thematic Connections
Psalms 5:7 encapsulates a foundational theological truth: access to God is always initiated by His divine character and provided through His boundless mercy, not earned by human merit. David, despite being a king and a man after God's own heart, understood that his ability to enter God's presence stemmed solely from the "multitude of thy mercy." This principle transcends the Old Covenant sanctuary system, pointing to a universal truth about humanity's relationship with a holy God. True worship, then, is not merely ritualistic but is characterized by a profound sense of "fear" – a reverent awe and humility that acknowledges God's supreme holiness and our utter dependence upon His grace. This verse thus serves as a timeless paradigm for approaching God, emphasizing both the gracious provision of God and the proper, worshipful response of humanity.
Reflection and Application
Psalms 5:7 offers enduring principles for believers today, even though the physical temple no longer stands as the sole locus of worship. David's declaration reminds us that our ability to approach God is never based on our own goodness or accomplishments, but entirely on the "multitude of His mercy." For us, this mercy is most profoundly revealed in the finished work of Jesus Christ, who has opened a new and living way into the very presence of God. Therefore, we are invited to come boldly to the throne of grace, not presumptuously, but with humble confidence, knowing that our access is secured by Christ's sacrifice. Furthermore, David's commitment to worship "in thy fear" challenges us to cultivate a genuine reverence and awe for God in all aspects of our lives, not just during formal worship services. Our worship, whether private or corporate, should be marked by a deep recognition of God's holiness, majesty, and power, fostering a heart of intentional devotion directed solely towards Him.
Questions for Reflection
FAQ
What is the significance of "thy house" and "thy holy temple" if the Temple wasn't built in David's time?
In David's time, the primary dwelling place of God among His people was the Tabernacle, a portable sanctuary. The Hebrew word hêḵāl (H1964, translated "temple") can refer to a large building or palace, but in the context of the sanctuary, it could also denote the main part of the Tabernacle, the "holy place." Similarly, bayiṯ (H1004, "house") is a general term for a dwelling. The KJV's use of "temple" here is anachronistic in terms of the permanent structure built by Solomon, but it accurately conveys the concept of God's designated holy dwelling place. David's worship "toward" this "house" or "temple" signifies his intentional focus on the place where God had promised to meet His people, acknowledging the centrality of God's manifest presence in their worship. It's the spiritual reality of God's dwelling and the focal point of worship that is significant, regardless of the specific architectural form it took at any given time. This practice highlights the intentionality of seeking God where He has revealed Himself, a principle that remains true even as the form of worship evolves.
Christ-Centered Fulfillment
Psalms 5:7 finds its ultimate and glorious fulfillment in Jesus Christ. David's access to God's "house" in the "multitude of thy mercy" foreshadows the far greater access we now have through Christ. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body. He is the true and ultimate "house" or "temple" through whom God dwells among us and through whom we approach the Father. The "multitude of thy mercy" that David relied upon is perfectly embodied in Christ's atoning sacrifice. It is through His shed blood that we have been granted bold access to the throne of grace (Hebrews 4:14-16), a privilege far surpassing the Old Testament access to the Tabernacle or Temple. Our High Priest, Jesus, has entered the true heavenly sanctuary, not by the blood of animals, but by His own blood, securing eternal redemption (Hebrews 9:11-14). Furthermore, Christ perfectly exemplified worship "in thy fear," demonstrating complete reverence and obedience to the Father, even unto death. He is the one through whom we, by the Spirit, now have access to the Father (Ephesians 2:18), making David's longing a present reality for all who believe.