Psalm 5

Many of us ask for guidance from the Lord, as does the Psalmist in this Psalm (v8).  But what do we mean when we ask this of our God?  Compare your answer to that question with that of David the King.

After pleading with God to hear him (v1-3), David is reminded that God is holy and will have no connection at all with sin (v4-6).  David then contrasts his own approach to God (v7-8) with that of his foes (v9-10), ending with a prayer that the righteous will rejoice in God’s blessing (v11-12). 

Consider these few thoughts verse-by-verse.

·         v1: “”Consider my meditation”: perceive, understand my murmuring. In Ps. 39:3 this word speaks of a strong, burning thought within that he shares with no one else.  God knows our hearts; we can trust His ability to understand our hearts accurately, with more precision than we know ourselves.

·         v2: “My King and my God”: “King” refers to rulers or chiefs at a variety of levels, though most often used of the King.  Other Semitic languages had a similar term.  For the Ammonites their chief god was “Molech”.  For God’s people the King was not the one chosen and thus empowered by the people.  He was God’s Anointed (Ps. 2:2; 18:50).  Thus the King had one ultimate allegiance, one Sovereign.  God (Elohim) was his King!  Certainly you can see the connection between David and the greater Son of David, Messiah (the Anointed One).  The Davidic king was to be God’s “Son” (Ps. 2:7), God’s Firstborn (Ps. 89:27).  These titles in Psalms of David were not merely figurative; they were anticipatory, predictive of the Eternal Son.

·         v3:  This is a morning prayer.  It seeks God’s guidance and blessing.  Thus the first thing God’s people do, at beginning of day, is to “look up” to God for the day’s needs.  How do our days begin?  Does anyone think that the answer to that question is not important?  Coffee?  Newspaper? Breakfast?  Jogging?  In the presence of your King?

·         v4-6: In a negative way David describes the holiness of God.  God IS the absence of evil; it shall not dwell with or be at home with God.  It has no standing with Him.  He hates and abhors and will destroy those who are defined by evil. 

·         v4: “You are not a God who takes pleasure in wickedness”: Evil is never funny or enjoyable to God.  He is not “a God” like that, indicating there are gods who do gain pleasure from sin. 

·         v5: “workers of iniquity”: Iniquity is a term that indicates trouble, the aftermath of sin.  These workers  are frequently spoken of in the Psalms (15X).  They do those things that result in trouble.  And yet they worship the gods that take pleasure in wickedness.  This is important to consider in this Psalm.  In the end the Psalmist will ask for God’s blessing that results in great joy and rejoicing.  Thus there is a contrast between those who take pleasure in sin and those, the righteous, who are blessed by God (v12).

·         v7-10:  Therefore David calls on God to hear his prayer (v7-8) and to judge the workers of iniquity (v9-10).

·         v7: David does not come in the sense of deserving God’s blessing.  He rather acknowledges his only basis to seek God is mercy and the only way he will enter God’s presence is in fear (reverence, with trembling).  Note that by mercy we have entrance into the “house” of God!  In fear we enter into His holy temple.  For many this is a necessary clarification.  We love to think of God and His house of delights or blessing.  It is true, very true, that God desires to abundantly bless His people.  So when we come let us come knowing it is of His mercy.  But when we come to God let us remember we enter a “holy temple” as well.  It is a relationship of worship characterized by the holiness of God referred to in v4-6.  We do not, we cannot, come into his presence as people who find pleasure in wickedness.  He is a merciful and holy God.

·         v8: When we come to God in this way we are truly prepared to ask for His leading.  We will not ask, “lead me to what I want.”  We will instead ask, “Lead me in Your righteousness.”  We will seek HIS way.

·         v9-10: David reminds God of the nature of the workers of iniquity.  What he describes is the depravity into which every human is born.  The Apostle Paul understood this.  In Romans 3 he drew from a collection of Old Testament passages to describe the sinfulness of all men.  One of the quotes is the last half of Psalm 5:9.  Their throat is an open tomb or sepulcher.  Think of the stench, the filth of an “open tomb”.  That is the nature of the natural man.  Thus, as is the case in Rom 3, so here, they are declared guilty.

·         v11-12:  There is a question that must be considered in the move from v9-10 to v11-12.  If v9-10 describe all mankind, it includes David.  It includes those on whom he prays God’s blessing.  This “enigma” is of course clarified perfectly in Romans (and all the New Testament) in the salvation provided through the Lamb of God.  Those “who put their trust in You” (v11) are those who are trusting God for salvation.  They are those whose faith will be credited as righteousness (Gen. 15:6; Rom. 4).  Remember, David knew his sinfulness, that he too was depraved.  He came to God in reverential fear, and he came “in the multitude of Your mercy”.  Remember, “Not by works of righteousness which we have done but according to His mercy He saved us” (Titus 3:5).

May we begin our mornings, every morning, in the house of God, His holy temple.  You need not leave your house or even your bedroom.  Access into His presence has been opened wide by the blood of Christ.  But come, not in the pleasure of wickedness, but in mercy and fear.  Not mere human pleasure but deep joy will be yours as He surrounds you with His favor.