Psalms 5:1-12

Give ear to my words, O Lord.

The inward and outward sides of the Divine life

The Psalm falls into two main parts-- Psalms 5:1, and Psalms 5:8. The inward comes first; for communion with God in the secret place of the Most High must precede all walking in His way, and all blessed experience of His protection, with the joy that springs from it. The Psalm is a prayerful meditation on the inexhaustible theme of the contrasted blessedness of the righteous, and misery of the sinner, as shown in the two great halves of life: the inward of communion, and the outward of action. A Psalmist who has grasped the idea that the true sacrifice is prayer, is not likely to have missed the cognate thought that the “house of the Lord, of which he will presently speak, is something other than any material shrine. But to offer sacrifice is not all which he rejoices to resolve. He will “keep watch”; that can only mean that he will be on the outlook for the answer to his prayer, or, if we may retain the allusion to sacrifice, for the downward flash of the Divine fire, which tells his prayer’s acceptance. The confidence and resolve ground themselves on God’s holiness, through which the necessary condition of approach to Him comes to be purity. God’s holiness shuts out the impure. The Psalmist’s vocabulary is full of synonyms for sin, which witness to the profound consciousness of it that law and ritual had evoked in devout hearts. In Psalms 5:7 the Psalmist comes back to the personal reference, contrasting his own access to God with the separation of evil-doers from His presence. But he does not assert that he has the right of entrance because he is pure. The second part may be taken as his prayer when in the temple, whether that be the outward sanctuary or no. The whole of the devout man’s desires for himself are summed up in the prayer for guidance. He breaks into prayer which is also prophecy. We come into the sunshine again at the close of the Psalm, and hear the contrasted prayer, which thrills with gladness and hope. (A. Maclaren, D. D.)

Prayer to God

This Psalm hath two parts--

1. The prophet prayeth the Lord to hear his prayer; which thing the wicked cannot, or may not hope for.

2. He beseecheth the Lord to direct him, that the enemies might take no advantage of him; whose nature he describeth, praying God to overthrow them; comforting, on the other side, the godly with excellent promises. Verse 1 teacheth that God’s children many times use words in their prayers, many times not. So did Moses, and Anna the mother of Samuel. God’s children should strive to earnestness in prayer, and should pray unto none but to Him alone. Verse 3 teacheth that we should break our sleep in the morning, to the end we might pray unto the Lord. Seeing God cannot away with wickedness, His children should abhor it likewise. In Psalms 5:6 are comprehended judgments against the ungodly, namely, against liars, cruel persons, and deceitful men. We may not appear before God in the trust of our own merits, which indeed we have not, but of His mercies only. Also that with reverence we should repair to the places of God’s service, and reverently also there behave ourselves. Unless God guide us, we shall go out of the way; the strength of our corrupted nature carrying us headlong thereto. Also we should pray for a holy life, and to this end, that the mouths of our enemies may be stopped from evil speech. Verse 9 is a lively description of the qualities of the ungodly: they are inconstant, they imagine mischief, they are given to cruelty and to flattery. It is lawful to pray against the enemies of the Church, that their counsels and desires may be scattered. The faithful may rejoice at the overthrow of God’s enemies. From Psalms 5:12 we learn in what assuredness they are, whom the Lord defendeth; those who repose themselves upon the rock of His almighty protection cannot miscarry. (Thomas Wilcocks.)

David’s state of mind in relation to God and society

I. In relation to God. Here are revealed--

1. His beliefs of God. In His omniscience the Eternal knows our “meditation.” In God’s moral holiness, God’s being is the foundation, God’s will the standard, and God’s influence the fountain, of all moral excellence in the universe. In the administrative rectitude of God. The holy God must punish unrepenting sinners, wherever they are found. There is administrative justice in the universe which will righteously balance the affairs of humanity one day.

2. His feelings towards God. The feeling of personal interest. My King. He felt that the Guardian of the universe was in a high sense his; his Guardian, his Father, and his Friend. A feeling of earnest supplication. And the feeling of practical expectancy. David “looked up” expecting.

3. His purpose in relation to God. He purposed early prayer; orderly prayer; there is a becoming order in worship.

II. In relation to society.

1. He regards all who are his enemies as enemies to God. See in David’s conduct the common mistake of bigots, and the persecuting spirit of bigots.

2. He regards all who were God’s friends as his own. God’s friends should be our friends, His people our people. (Homilist.)

The prayerful and unprayerful

I. The address and manner of prayer (1-3). Uttered words tell not all the heart meditates. These meditations are the groanings which cannot be uttered, but which the Spirit understands (Romans 8:26). As soon as we awake at early dawn let Us speak to God, “direct,” set in order, our prayer. We are not to pray without method; and having prayed, look out for the answer (Habakkuk 2:1). We miss many answers, because we get tired of waiting on the Quays for the returning ships.

II. Contrasted characters (4-7). There are here severe expressions for the ungodly. They may not even “sojourn” with God, as a wayfaring man (2 John 1:10). They speak leasing, an old English word for lying. Not in the spirit of boasting, but of humble gratitude does David turn to himself (1 Corinthians 15:10). “Thy holy temple” (Dan 6:10; 1 Samuel 1:9; 1 Samuel 3:3).

III. The prayer (8-12). We may appeal to God’s righteousness to vindicate His righteous ones. Because He is what He is, we may count on Him (2 Chronicles 16:9). How terrible is the description of the ungodly (9), yet it is almost entirely concerned with the sins of the tongue. Wicked men are like sepulchres, fair without, corruption within, and exhaling pestilential vapours. Verse 11. “Trust,” and with it goes joy and love (Deuteronomy 33:23). (F. B. Meyer, B. A.)

The oratory gate

This Psalm is a prayer. And while the subject matter is of great interest, the Psalm is peculiar in setting forth the characteristics of prayer in general.

A suggestion of the variety of prayer (Psalms 5:1). Prayer is a provision for a universal need, and must therefore be capable of a large variety of adaptations. If a man is to pray without ceasing, he must pray under an endless variety of circumstances. That is prayer which is denoted by the word “meditation”; that which lies in the heart as unexpressed desire or aspiration; which indicates a state or habit of mind quite as much as an act. “Meditation,” says Gurnall, “is prayer in bullion; prayer in the ore--soon melted and run into holy desires.” The soul’s unexpressed aspiration is often more truly prayer than the well-rounded formula. Distinguish between the spirit and the habit of prayer. The spirit can be the result only of the life of God in the soul; the habit of prayer may be the result of education merely. Another variety of prayer is suggested by the word “cry”--the passionate outburst of a soul in distress, or dejection, or danger; throwing out a prayer like a strongly-shot dart, which gives to such prayer the name of “ejaculatory.” “These darts may be shot to heaven without using the tongue’s bow.” Such prayer as this links itself closely with meditation. Verse 2 directs thought to the appropriating power of prayer. God is addressed as “my King,” “my God.” Our Lord’s model of prayer strikes at all unselfishness in our petitions. But it does not exclude the personal element. Verse 3 points out the statedness and decency of prayer. It is well that prayer should be spontaneous; but also well that it should be properly regulated. A rich soil is a good thing; but its richness is no reason why its fruits and grasses should be allowed to grow up in confusion. The suggestion of decency in the act of prayer is furnished by the Word “direct. The original word is used of arranging the wood and the sacrifice upon the altar day by day. Read, “I will pray, setting forth my supplication in order.” In this there is nothing to repress spontaneity or to fetter liberty. It merely teaches that prayer should be decorous and well pondered and marked by an intelligent purpose. We should do well to cover less ground in our prayers, and to ponder their details more carefully. Verse 3 gives another characteristic of prayer--expectancy. “I will watch, or look up.” He who has thoughtfully and reverently set forth his prayer before God, should expect the answer. We are to watch unto prayer--with reference to prayer. Someone has pithily said that the man who does not look after the prayers he has put up, is like the ostrich, which lays her eggs and looks not for her young. Verse 7 gives another characteristic--confidence. The Psalmist speaks as one who has a right to come into God’s house. It is his house because it is God’s. This confidence by no means excludes humble reverence. It is of free grace, of undeserved compassion, of abounding love, that I am permitted to come. And such an approach to God must involve the last element of prayer suggested by the Psalm--joy. On earth, the intercourse of love is often marred by danger; but he who talks with God in His own house, always communes in safety. Thus this Psalm is a great lesson on prayer. (Marvin R. Vincent, D. D.)

The poverty of speech in prayer

“The power of language has been gradually enlarging for a great length of time, and I venture to say that the English language at the present time can express more, and is more subtle, flexible, and at the same time vigorous, than any of which we possess a record.” So writes Richard Jefferies in one of his latest essays. But, notwithstanding all this, he recognises that we have still thoughts and feelings beyond expression. “How many have said of the sea,” he exclaims, it makes me feel something I cannot say. And how much more does this feeling possess us as we commune with Him who made the sea. Words fail to express the thoughts, and thoughts fail to fathom the truth.

Consider my meditation.--

The unspoken part of prayer

And not only must his tongue be listened to, his thought must be interpreted as well. He implores, “Understand my meditation.” This is the old Prayer Book rendering, and seems to come nearest the Hebrew (bin). A parallel passage is, “Thou understandest my thought afar off; for there is not a word in my tongue, but, lo, O Lord, Thou knowest it altogether.” The petition “Understand my meditation” coming after “Give ear unto my words” is deeply suggestive. It implies that there was a voiceless meaning in his prayer which was not only more than he could express, but more than he himself could, even to himself, perfectly explain. In the profoundest prayer not only more is meant than meets the ear, but more is meant than the mind itself can quite decipher. And expansion in Romans 8:1 is very wonderful, very touching, and encouraging: “We know not how to pray as we ought, but the Spirit Himself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the heart knoweth what is the mind of the Spirit.” (B. Gregory, D. D.)