Tag: prayer

Posted in Exposition

Psalm 17: The Prayer of an Innocent Person

Posted on by writtenexposition

What is Psalm 17 about?

Psalm 17 is a personal prayer addressed to YHWH by the speaker who is under threat from deadly enemies. The psalmist prays for relief and for God’s protection on the basis that he follows God’s law and is innocent of that for which he is being pursued. He affirms his integrity and asks the Lord to not only help him but also punish his enemies; people who live only for this life. He, however, looks forward to beholding the Lord’s face in the future life.

Superscription of Psalm 17

The title of Psalm 17 simply reads: A Prayer of David. This title is appropriate because the psalm contains many (some say 17, I only see14!) petitions. The circumstances that prompted the psalm are not explained but perhaps the period of David’s flight from Saul would best fit the content. The superscriptions of Pss. 86 and 142 identify them as prayers by David also.

Structure of Psalm 17

Commentators are generally agreed that this poem contains four strophes, something like the following; 1-3 A petition for Vindication; 3-5 A Profession of Innocence; 6-12 A Plea for Protection; 13-15 An Appeal for Deliverance

I wish to consider Psalm 17 under the following headings:

1-4 – HEAR ME!

5-7 – HOLD ME!

8-12 – HIDE ME!

13-15 – HELP ME!

EXPOSITION

1-4 – HEAR ME!

1 Hear the right, O LORD attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. 2 Let my sentence come forth from thy presence; let thine eyes behold the things that are equal. 3 Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress. 4 Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer.

(1) The psalmist has been falsely accused and now finds himself in a crisis situation, surrounded by deadly enemies. He cries out sincerely in prayer for God’s attention, addressing YHWH as the righteous judge before whom he wishes to present his case. He begins by asking for a fair ruling on the matter – Hear the right, O Lord. The three imperatives convey a sense of urgency: hear, give attention, listen. He begins to affirm his integrity; asserting that he speaks the truth (with no lips of deceit).

(2) He wants the Lord to examine his case in a tribunal (thy presence, thine eyes) and give a legal decision (my sentence) that vindicates him. He considers himself innocent in word (v.1c and v.3c), deed (v.2b) and thought (v.3a). His deeds (the things that are equal – right, just) are in accordance with the law of God.

(3-4) In vv.3-4 the psalmist professes innocence of that for which he is currently being oppressed and continues to strongly defend his integrity. The three perfect tenses – you have proved, you have visited, you have tried – may be translated as present (a past action with ongoing effects). Unlike human judges the Lord can read his character and see his inner motives. You test my heart – the Lord can read his thoughts. You visit me in the night – night-time testing. You scrutinise me. The result of all this investigation is that the Lord finds nothing incriminating and sees that David has not intended to transgress in speech i.e. what he says is true. As for the deeds of men, by the word of YHWH’s lips (i.e. the law), he has avoided the lifestyle or practices (paths) of a destructive or violent person.

5-7 – HOLD ME!

5 Hold up my goings in thy paths, that my footsteps slip not. 6 I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech. 7 Show thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them.

(5) Although he has thus far managed to avoid the ‘paths of the destroyer’ David is conscious of his own human weakness and therefore asks that he might be held fast in the Lord’s ‘paths.’ Left to his own devices his steps might waver but the Lord is able to keep him from falling (Jude v.24).

(6) David resumes his plea.

I have called upon you for you will hear me, O El. The divine name El (mighty one) emphasises God’s power. Hear means answer or respond.

Incline (bend, listen closely) your ear unto me, hear (hear and obey) my speech (i.e. prayer). The idea is that God will not only listen but act.

(7) David implores the Lord to display his divine righteousness via a marvellous (something wonderful, different, extraordinary) act of lovingkindness (hesed, act of kindness, covenant love).

He addresses the Lord with the epithet ‘You who saves’ and asks the Lord to deliver him by his power (right hand). The Lord saves all who put their trust in him (alone) from those who would rise up (either in opposition to the righteous or to the Lord).

8-12 – HIDE ME!

8 Keep me as the apple of the eye, hide me under the shadow of thy wings, 9 From the wicked that oppress me, from my deadly enemies, who compass me about. 10 They are enclosed in their own fat: with their mouth they speak proudly. 11 They have now compassed us in our steps: they have set their eyes bowing down to the earth; 12 Like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places.

(8) In this prayer for divine protection the psalmist employs two images that occur elsewhere in the Bible and appear together in Deuteronomy 32:

10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: Deuteronomy 32:10-11

DEAR TO GOD – Keep me as the apple of the eye. This simile is usually taken as referring to the pupil of the eye; something which is especially cherished and well-protected. At the slightest sign of danger the eyelids close in order to protect the eye from foreign bodies. There may also be the suggestion of one being so dear to God that God never lets him out of his sight.

NEAR TO GOD – Hide me under the shadow of thy wing. Just as chicks run to their mother for protection under her wings in the face of danger so the psalmist requests protection from the Lord in the face of danger from his enemies (cf. Pss. 36:7; 57:1; 61:4; 91:4; Mt 23:37).

(9-12) In vv. 9-12 the psalmist describes the enemies from whom he seeks protection.

9. They deal violently with the psalmist, they want to kill him and they hem him in on all sides.

10. They are ‘enclosed in their own fat’. This may mean insensitive (cf. Job 15:27; Psa 73:7; or perhaps prosperous and strong like a fat greedy person. They also speak with arrogance.

11-12 Wherever David goes his enemies are there having their eyes focused on him with a determined, evil look. They are cruel, fierce and they crouch waiting for an opportunity to attack; just like a young lion hungry for prey.

13-15 – HELP ME!

13 Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword: 14 From men which are thy hand, O LORD, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes. 15 As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.

(13) Still referring to his many enemies David starts v.13 with the singular (him) because he still has the figure of a young lion in mind. Using four imperatives he appeals for deliverance from his opponents and also expects the Lord to inflict retribution upon them.

Arise – go and do battle with.

Disappoint – confront with hostility.

Cast down – subjugate.

Deliver – take to safety.

David petitions the Lord to deliver him from wicked men who deserve to be struck down and slain by the Lord’s sword.

(14) The first part of v.14 describes the wicked enemies as ‘mortals’ who have their portion in this life and therefore just live for the present because they are worldly. Verse 14b is difficult and controversial because, as it stands, it seems to have wicked men enjoying the good things in life. Ross (2011, pp.429-430) explains the various opinions on this as follows:

There are two ways that this half verse can be taken. (1) It may be interpreted as a continuation of the first half of verse 14, meaning that it is a continued description of the wicked, worldly man, who lives only for this life. What was stored up for the wicked could either refer to the punishment that God was saving for them, or to the basic provisions of life that come by way of common grace. . . . In line with the first option, the verbs could be taken in the sense of the psalmist’s desire or appeal: fill their belly with (the punishment) you have stored for them, and may even their sons be sated with it.

(2) Or, verse 14b may begin a new section with a description of the righteous, now referred to as the “treasured ones” of God. The verse would then say that God provides for the needs of the righteous, blesses them with children, and ensures the future of their families. This would form a contrast, then, with the men of the world in verse 14a. The NIV follows this view, making a major break in the middle of the verse and translating these lines as “you still the hunger of those you cherish; their sons have plenty, and you store up wealth for their children.” The critical issue in the interpretation concerns the meaning of “your treasure” or more specifically “what was stored up by you.”

For a number of reasons it seems more likely that the reference is to what the LORD has in store for the wicked than a reference to the righteous as the people God cherishes. First, there is the strong contrast beginning in verse 15, “as for me,” indicating that verse 15 begins the contrast with the wicked in verse 14. Second, the reference to “their” in 14b does not appear to have changed in any clear way from the use of “their” in verse 14a. And finally, in 14b “your treasure” (“what you have treasured”) is a singular form and contrasts with the plural “their.” So the verse is saying that the LORD fills their belly with what he has stored for them, either punishment, or things in life from common grace in spite of their rebellion against him.

(15) As for me. In contrast to what God has stored up for the wicked whose interest is only in the things of this life the psalmist is assured of a wonderful future not only here but in the life to come. Still claiming to be righteous and expecting his prayer to be answered he is confident that he will behold YHWH’s face. Some view this as conflicting with Exodus 33:20 but the expression ‘see the face’ just means ‘appear in the presence of’ (e.g. Gen 33:20; 43:3, 5). David is confident of deliverance by the Lord in this life but also looks forward to ultimate vindication in the future life when he awakes from death ( cf. 2 Kgs 4:31; Job 14:12; Isa 26:19; Jer 51:39) to experience complete satisfaction in the presence of God.

SUMMATION

Psalm 17 records a prayer of David during a time of stress, possibly when he was a fugitive from King Saul. David approaches the Lord claiming a clear conscience and inviting divine examination of his thoughts, words and deeds. He asks the righteous judge to vindicate him and protect him from his arrogant, cruel, deadly foes. In contrast to the hostility displayed by these wicked people he expects that the Lord will protect him ‘as the apple of his eye’ and hide him ‘in the shadow of his wings.’ He wants the Lord to deal harshly with his foes; people who live only for this life. David contrasts their future with his own for there lies before him the prospect of beholding God’s face and being satisfied with his likeness.

Psalm 17 models prayer by an innocent person who desperately needs deliverance from false accusers and cruel foes but is nevertheless confident that God will listen and respond positively to fervent pleas such as:

Hear me! Hold me! Hide me! Help me!

For righteous and faithful believers today it serves as an encouragement to converse with the Lord about our own struggles; confident of his protection and deliverance in this life and assured of full vindication in the next when we behold his face and are satisfied with his likeness.

Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that when he appears, we will be like him because we will see him as he is. 1 John 3:2 CSB

BIBLIOGRAPHY

Ross, A.P. (2011). A Commentary on the Psalms: Volume 1 (1—41). Kregel Academic, Grand Rapids

Posted in Exposition

From Despair to Faith in Psalm 13

Posted on by writtenexposition

INTRODUCTION

According to its title, Psalm 13 is a psalm of David. There is, however, nothing within it to indicate either the period or occasion in David’s life that might have inspired this short song expressing anguish and distress. This psalm is often cited as the classic example of a lament for it follows the typical structure of a lament psalm: an address to the Lord; an expression of complaint; a petition for help; a statement of faith. Consisting of only six verses – three groups of two – it is remarkably concise. In these sections there is movement from despair – to prayer – to faith.

STRUCTURE

1-2 Invocation and Complaint

3-4 Petitions and Motivations for the Lord to help

5-6 Affirmation of trust and a Vow to praise the Lord

CONTENT

1-2 – Four lamentations

3a – Three petitions

3b-4 – Three motivations

5-6 – Three Affirmations

EXPLANATION

Invocation and Complaint (1-2)

How long wilt thou forget me, O LORD? forever? how long wilt thou hide thy face from me?
How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me?

The first section of Psalm 13 consists of four lamentations beginning with ‘How long?’ (i.e. ‘Until when?’) addressed to YHWH, Israel’s God. The psalmist is upset and frustrated with the deity and these lamentations are strongly worded complaints which express impatience that YHWH has not already remedied the distressing and vulnerable situation in which the psalmist now finds himself. It appears to the psalmist that YHWH has forgotten him or, even worse, is deliberately ignoring him.

The ‘how long?’ (repeated four times) would indicate that the psalmist has been in distress for quite some time. Now, thanks to YHWH’s lack of attention, he finds his situation unbearable. Nothing pleases him – his complaints are about God (theological), himself (personal) and others (social).

FOUR LAMENTATIONS

  • How long wilt thou forget me, O LORD? forever? – ‘How long?’ is the language of lament (e.g. Psa 4:2; 6:3; 62:3; 90:13).
  • How long wilt thou hide thy face from me? – The hidden face of YHWH represents divine disfavour or rejection (cf. Deut 32:20; Job 13:24; Psa 44:24; 88:14). It seems to the psalmist that the Lord will not listen to him.
  • How long shall I take counsel in my soul, having sorrow in my heart daily? – He has been left to his own devices because of the lack of response from the Lord. He has wasted time drawing up his own unsuccessful plans to extricate himself from his situation. Now he does not know what to do. He is sad the whole day long.
  • How long shall mine enemy be exalted over me? As a result of YHWH’s lack of attention David’s enemy has now risen to a position of power. The psalmist feels weak and vulnerable.


PETITIONS AND MOTIVATIONS FOR THE LORD TO HELP (3-4)

THREE PETITIONS (3a) Consider and hear me, O LORD my God: lighten mine eyes

The three petitions are imperatives, they are not just prayers but urgent requests.

  • Consider me – watch, regard, gaze, focus intently.
  • Hear me, O LORD my God – answer, reply, respond. The psalmist feels able to address YHWH directly because of the Lord’s covenant relationship (Exod 19:5) with his people. On that basis David expects an answer to his petitions and divine intervention to improve his circumstances.
  • Lighten mine eyes – The psalmist asks the Lord to give light to his eyes. This means restore life, vigour and joy. The psalmist considers himself exhausted and near death. He asks that his health be restored.

THREE MOTIVATIONS FOR GOD TO ACT – (3b-4) – lest I sleep the sleep of death; Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved.

David lists three reasons why YHWH should intervene on his behalf, in the poem these are presented using a double ‘lest.’

  • Lest the psalmist dies. He does not want to die while the Lord is still silent.
  • Lest the enemy gloats, saying ‘I have finished him.’ The enemy, mentioned also in v.2, is not identified.
  • Lest those that trouble him rejoice when he wavers and falls.


AFFIRMATION OF TRUST AND A VOW TO PRAISE THE LORD (5-6)

But I have trusted in thy mercy; my heart shall rejoice in thy salvation. I will sing unto the LORD, because he hath dealt bountifully with me.

The ‘But’ at the beginning of v.6 is the crux of Psalm 13. Thus far the poet has moved from anguished lamentation to anxious petition. Now comes an even more striking movement, a noticeable change of mood, in spite of the fact that there has been no change in the psalmist’s circumstances. For whatever reason(s), lament and petition now give way to trust.

‘But I,’ or ‘But as for me’ indicates that the psalmist has taken a firm decision. In three affirmations he states what he has done and also what he intends to do.

  • I have trusted in thy mercy – he no longer depends upon personal merit but chooses to to trust in YHWH’s ḥesed (lovingkindness, mercy, goodness, faithfulness, love, acts of kindness) – often translated as ‘steadfast love.’
  • My heart shall rejoice in thy salvation – the verb ‘rejoice’ occurs twice in the psalm, but what a contrast between the two situations! In v.4 it is those who are opposed to the psalmist who rejoice when he totters and falls. In v.5 it is the psalmist himself who is confident that he will rejoice in the deliverance that YHWH will accomplish.
  • I will sing unto the LORD, because he hath dealt bountifully with me – confident that his deliverance will happen soon he affirms that he will sing praise to the Lord and when he sings praise he will say that the Lord has ‘dealt bountifully’ with him, i.e. brought his suffering to an end.

SUMMATION

In Psalm 13 David, feeling abandoned in his trouble and overwhelmed by sorrow while his enemies triumph, complains to the Lord, asking for urgent intervention. Then, in a striking change of mood, he affirms his trust in God’s unfailing love and expresses his confidence that the Lord will deliver him. He vows to rejoice and sing praise for the Lord’s goodness.

Sometimes in life we are faced with difficult situations (e.g. trouble, sickness, depression, bereavement) which, in spite of prayer and our own determined efforts to combat them, seem unlikely to be resolved. There may be temptation to conclude that God has abandoned us, forgotten us, or is just not interested. Strangely, it is often when facing such challenges and difficulties that darkness and suffering lead us to a deeper encounter with God. Through lament we can express our vulnerability, pain, suffering, negative feelings and frustrations to the Lord before moving on to petition for his help.

The psalmist’s trust in the Lord as a personal friend to whom he can speak directly about his anxieties and share his deepest secrets enables his mood to shift from one of loneliness and despair to one of trust and hope in God’s steadfast covenantal love.

Psalm 13 encourages all who suffer to question and complain to the Lord:

  • about his concern – How long wilt thou forget me, O LORD? forever?
  • about his concealment – how long wilt thou hide thy face from me?
  • about his lack of counsel – How long shall I take counsel in my soul, having sorrow in my heart daily?
  • about his control – how long shall mine enemy be exalted over me?

Then proceed to petition the Lord:

  • for his engagement – Consider and hear me, O LORD my God
  • for his enlightenment – lighten mine eyes
  • for his enablement – lest I sleep the sleep of death
  • for his encouragement – Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved

and consciously decide:

  • to trust in his sympathy – But I have trusted in thy mercy
  • to look forward to his salvation (deliverance) – my heart shall rejoice in thy salvation.

Posted in Exposition

Psalm 5: Facing A New Day With Faith

Posted on by writtenexposition

INTRODUCTION

Psalm 5 is traditionally understood as a morning prayer composed by King David. Its setting is an unspecified time when he was under pressure – possibly from opponents making life-threatening false accusations against him. The psalm is also classed as a personal lament since it contains the main elements of lament – invocation, complaint against enemies, petition and expression of hope – see the Introduction to my post on Psalm 3.

David begins the day by committing his distress to the Lord: asking him to hear, guide and protect him. His prayer focuses on the deliverance of the righteous who experience God’s goodness and protection and contrasts them with the wicked who bring God’s judgement upon themselves because of their evil words and deeds.

The superscription TO THE CHIEF MUSICIAN UPON NEHILOTH, A PSALM OF DAVID attributes the psalm to David and and supplies a musical instruction. The meaning of ‘Nehiloth’ is unknown but it is thought to refer to flutes.

STRUCTURE

1-3 PETITION

4-6 CONDEMNATION OF THE WICKED

7-8 WORSHIP

9-10 CHARACTERISTICS OF THE WICKED

11-12 DIVINE BLESSING OF THE RIGHTEOUS

EXPOSITION

PETITION (1-3)

Give ear to my words, O LORD, consider my meditation.
Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.
My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.

The psalmist starts with an opening appeal to YHWH to listen to his petition. In vv.1-2 he uses three imperatives that are typical of lament:

  • Give ear – listen or heed – he asks God to be available
  • Consider – pay attention, understand – he asks God to be attentive
  • Hearken – listen attentively – he asks God to be acquainted with his problem.

These lend urgency to the psalmist’s impassioned request for the Lord to hear and understand his situation and presumably intervene on his behalf. The depth of his distress is conveyed in v.1 with the juxtaposition of ‘my words’ and ‘my meditation.’ ‘Words’ describes the feelings that the psalmist is able to articulate whereas ‘meditation’ (sighing or groaning) points to distress so profound that it cannot be expressed coherently in words. The psalmist is confident that the Lord understands and responds not only to what can be put into words but also to unspoken turmoil and burdens that can only be felt.

In v.2 David’s prayer becomes even more intense when he addresses YHWH as ‘my God’ and ‘my King.’ David was king of Israel but he recognised the fact that YHWH was his king; the one who had the right to govern and rule his life. The idea of YHWH as king may be traced back as far as the Song of Moses which ends with ‘The Lord shall reign forever and ever’ (Exod 15:18). ‘My God’ intimates that David was in a close covenant relation ship with the Lord. The verse ends with the assertion that he prays exclusively to YHWH; he does not worship other gods as well.

Like Psalm 3 this is a morning psalm (cf. 143:8) because that is when David says he prays to the Lord. The repetition of ‘morning’ may suggest priority; David consciously seeks God in advance of the decisions, conflicts, or temptations that he would experience during the day. ‘Direct’ means to arrange or set in order – thus David’s prayer was not an afterthought, he was was disciplined and consistent – unlike some of us who are rather haphazard as regards prayer. ‘Look up’ means to watch. Perhaps ‘look out’ would also be an appropriate translation. Confident that YHWH hears his prayer David eagerly awaits the answer. Jesus said: And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. Matthew 21:22

  • The task – ‘I will pray’
  • The time – ‘in the morning
  • The tranquillity – ‘I will look up’

Ralph Spaulding Cushman (1945, pp. 84-85) wrote a little poem called THE SECRET on this theme:

I met God in the morning,
When my day was at its best
And His presence came like sunrise,
Like a glory in my breast.

All day long the Presence lingered;
All day long He stayed with me;
And we sailed in perfect calmness
O’er a very troubled sea.

Other ships were blown and battered,
Other ships were sore distressed,
But the winds that seemed to drive them
Brought to us a peace and rest.

Then I thought of other mornings,
With a keen remorse of mind.
When I too had loosed the moorings
With the Presence left behind.

So, I think I know the secret,
Learned from many a troubled way;
You must seek Him in the morning
If you want Him through the day.

CONDEMNATION OF THE WICKED (4-6)

For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. –God’s holiness
The foolish shall not stand in thy sight: thou hatest all workers of iniquity. – God’s hatred
Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man. – God’s harshness

‘For’ introduces the reason for David’s confidence in prayer; it is based on the certainty that YHWH is holy. YHWH’s rejection of the wicked and their evil deeds is expressed in a series of six statements; three negative and three positive:

  • thou art not a God that hath pleasure in wickedness – YHWH is not a God who enjoys wickedness.
  • evil shall not dwell with thee – YHWH does not share space with evil.
  • the foolish shall not stand in thy sight – ‘the arrogant’ or ‘boasters’ will not have a place of honour in God’s presence.
  • thou hatest all workers of iniquity. – (cf. Luke 13:27)
  • thou shalt destroy them that speak leasing – liars
  • the LORD will abhor the bloody and deceitful man – lit. ‘man of bloods’ plural – bloodshed or murder.

Botha (2018, p.4) comments: ‘There is progression from the first set of three statements to the second set, because to not associate with certain people develops into descriptions of Yahweh’s positively ‘hating’, ‘destroying’ and ‘abhorring’ this class of characters.’

The psalmist does not directly claim to be righteous but by praising God’s holiness and judgement upon the wicked he identifies himself as one of the righteous.

WORSHIP (7-8)

But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.

In strong contrast to the wicked who cannot stand in YHWH’s sight the psalmist intends to enter YHWH’s ‘house’ and with reverence bow down towards ‘ thy holy temple.’ Though innocent, he recognises that it is only on the basis of YHWH’s great mercy (hesed – steadfast love) that he will have the privilege of doing so (cf. Psa 15; 24:3-6). Critical scholars assert that ‘temple’ refers specifically to Solomon’s temple and use this verse to deny Davidic authorship of Psalm 5. Smith (2006) discusses this in his useful article Could David Have Written Psalm 5? – which may be read online – and shows (2006, p.79) that ‘even after the construction of the temple, the chronicler used the word “house” to describe the tabernacle of David. Thus there is no reason why David himself could not have referred to the Zion tabernacle as “your house” (Psa 5:7).’

David asks YHWH to lead him in the right way so that he can avoid the snares of his adversaries. ‘Thy way’ is the way in which YHWH would have him go and David asks that it will be ‘straight’ – safe and morally pure. David laments the presence of his enemies but does not tell us who they are or what, if anything, they have done to him. Has he literally been verbally threatened or physically attacked by people who are in rebellion against YHWH (v.10) or does he just automatically regard anyone who displays evil characteristics as his enemy?

CHARACTERISTICS OF THE WICKED (9-10)

For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.
Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.

Having already implied (vv.4-6) that his enemies are wicked, boastful, evildoers, liars, bloodthirsty and deceitful the psalmist describes them in more detail and asks that they be punished for their rebellion against YHWH. He says that:

  • there is no faithfulness in their mouth – they are dishonest.
  • their inward part is very wickedness – they are inwardly corrupt.
  • their throat is an open sepulchre – ready to swallow prey, their words kill, they threaten the lives of others. This is quoted in Rom 3:13 as proof of the total depravity of sinners.
  • they flatter with their tongue – they are smooth talkers.

Their rebellion against YHWH is displayed by their words and deeds. The psalmist therefore petitions God:

  • destroy thou them – pronounce them guilty, hold them accountable, punish them.
  • let them fall by their own counsels – be brought to ruin by their own devices.
  • cast them out in the multitude of their transgressions – drive out the evildoers because of their crimes.

DIVINE BLESSING OF THE RIGHTEOUS (11-12)

But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.

In contrast to the punishment of the wicked, those who put their trust in God will experience his protection and experience ongoing (‘ever’) joy. Their delight will not be in their improved circumstances but in YHWH himself – let them also that love thy name be joyful in thee. To love the Lord’s name is to love his character and reputation. The psalm closes with an assurance that the Lord will bless the righteous and that they will be encircled by his shield of goodwill. Those who trust, worship and walk in God’s ways will live under his protection.

Contrasts:

  • The speech of the wicked is deadly (v.9) but the righteous shout for joy (v.11).
  • The wicked fall by the very plans they devise (v.10) but the righteous take refuge (‘put their trust’) in the Lord (v.11).
  • God banishes the wicked (v.10) but shelters (‘defendest’) the righteous (v.11).

SUMMATION

Psalm 5 is a morning prayer by King David. It is a lament in which David expresses his pain and frustration with the wicked and his desire for God’s justice and protection. It is also, however, a psalm of trust and confidence, in which he affirms his faith in God’s goodness and mercy. He draws a vivid contrast between the godly and the ungodly: the righteous can approach God’s presence, while the wicked – boasters, liars, bloodthirsty men – cannot stand before him. Thus David emphasises God’s intolerance of sin. While condemning the wicked, David declares his confidence that God’s steadfast love will let him worship in the temple and that the Lord will lead him along a righteous path.

The theme of the closing verses is deliverance: the Lord will shelter and bless those who take refuge in him, surrounding them with favour like a shield. What began as lament transforms into praise: encouraging believers to celebrate YHWH’s defence of his people, shout or sing for joy, and trust God for deliverance. The psalm thus serves as a model for daily dependence on the Lord and a reminder that divine protection and deliverance are assured for those who put their trust in God.

BIBLIOGRAPHY

BOOKS

Cushman, R.S. 1945. Hilltop Verses and Prayers.  Abingdon-Cokesbury Press, New York

‌JOURNAL ARTICLES

Auffret, P., 1995. ‘Conduis-Moi Dans Ta Justice!’: Étude Structurelle du Psaume 5. Journal of the Ancient Near Eastern Society, Vol. 23

Barus, A., 2020. Allah Mendengar Seruan dan Tempat Berlindung: Penelitian Puitis Mazmur 5. Jurnal Amanat Agung, Vol. 15, No. 2, pp. 202–234.

Botha, P. J., 2018. Psalm 5 and the polarity between those who may stand before Yahweh and those who may not. HTS Teologiese Studies / Theological Studies, Vol. 74, No. 1., pp.1-7

ELECTRONIC RESOURCES

Smith, K. 2006. Could David Have Written Psalm 5? [online] Available at: https://www.biblicalstudies.org.uk/pdf/conspectus/vol02/smith_psalm-5.pdf [Accessed 13 Feb. 2026].