Psalm 5 | King James Version

Chapter Explanation

Explanations (2)

Author: Youssef
Rank: Bishop
Posted on: 2023-01-25

Author: Mina Dimitri
Rank: Priest
Posted on: 2023-01-26

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Psalm 5:1
To the chief Musician upon Nehiloth, A Psalm of David. Give ear to my words, O LORD, consider my meditation.

Verses that belong to this explanation: 1-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

There are currently no tags for this verse.

Psalm 5:2
Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.

Verses that belong to this explanation: 1-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

There are currently no tags for this verse.

Psalm 5:3
My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will look up.

Verses that belong to this explanation: 1-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

5. "In the morning I will stand by Thee, and will see" (Verse 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. "For Thou art not a God who hast pleasure in iniquity. The malignant man shall not dwell near Thee, nor shall the unrighteous abide before Thine eyes. Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie. The man of blood, and the crafty man, the Lordwill abominate" (vers. 4-6). Iniquity, malignity,lying, homicide, craft, and all the like, are the night of which we speak: on the passing awayof which, the morning dawns, that God may be seen. He has unfolded the reason, then, why he will stand by in the morning, and see: "For," he says, "Thou art not a God who hast pleasure in iniquity." For if He were a God who hadpleasure in iniquity, He could be seen even by the iniquitous, so that He would not be seen in the morning, that is, when the night of iniquity is over. 6. "The malignant man shall not dwell near Thee:" that is, he shall not so see, as to cleave to Thee. Hence follows, "Nor shall the unrighteous abide before Thine eyes." For their eyes, that is, their mind is beaten back by the light of truth, because of the darkness of their sins; by the habitual practice of which they are not able to sustain the brightness of right understanding. Therefore even they who see sometimes, that is, who understand the truth, are yet still unrighteous, they abide not therein through love of those things, which turn away from the truth. For they carry about with them their night, that is, not only the habit, but even the love, of sinning. But if this night shall pass away, that is, if they shall cease to sin, and this love and habit thereof be put to flight, the morning dawns, so that they not only understand, but also cleave to the truth. 7. "Thou hast hated all that work iniquity." God's hatred may be understood from that form of expression, by which every sinner hates the truth. For it seems that she too hates those, whom she suffers not to abide in her. Now they do not abide, who cannot bear the truth. "Thou wilt destroy all that speak a lie." For this is the opposite to truth. But lest any one should suppose that any substance or nature is opposite to truth, let him understand that "a lie" has relation to that which is not, not to that which is. For if that which is be spoken, truth is spoken: but if that which is not be spoken, it is a lie. Therefore saith he, "Thou wilt destroy all that speak a lie;" because drawing back from that which is, they turn aside to that which is not. Many lies indeed seem to be for some one's safety or advantage, spoken not in malice, but in kindness: such was that of those midwives in Exodus, who gave a false report to Pharaoh, to the end that the infants of the children of Israel might not be slain. But even these are praised not for the fact, but for the disposition shown; since those who only lie in this way, will attain in time to a freedom from all lying. For in those that are perfect, not even these lies are found. For to these it is said, "Let there be in your mouth, yea, yea; nay, nay; whatsoever is more, is of evil." Nor is it without reason written in another place, "The mouth that lieth slayeth the soul:" lest any should imagine that the perfect and spiritual man ought to lie for this temporal life, in the death of which no soul is slain, neither his own, nor another's. But since it is one thing to lie, another to conceal the truth (if indeed it be one thing to say what is false, another not to say what is true), if haply one does not wish to give a man up even to this visible death, he should be prepared to conceal what is true, not to say what is false; so that he may neither give him up, nor yet lie, lest he slay his own soul for another's body. But if he cannot yet do this, let him at all events admit only lies of such necessity, that he may attain to be freed even from these, if they alone remain, and receive the strength of the Holy Ghost, whereby he may despise all that must be suffered for the truth's sake. In fine, there are two kinds of lies, in which there is no great fault, and yet they are not without fault, either when we are in jest, or when we lie that we may do good. That first kind, in jest, is for this reason not very hurtful, because there is no deception. For he to whom it is said knows that it is said for the sake of the jest. But the second kind is for this reason the more inoffensive, because it carries with it some kindly intention. And to say truth, that which has no duplicity, cannot even be called a lie. As if, for example, a sword be intrusted to any one, and he promises to return it, when he who intrusted it to him shall demand it: if he chance to require his sword when in a fit of madness, it is clear it must not be returned then, lest he kill either himself or others, until soundness of mind be restored to him. Here then is no duplicity, because he, to whom the sword was intrusted, when he promised that he would return it at the other's demand, did not imagine that he could require it when in a fit of madness. But even the Lord concealed the truth, when He said to the disciples, not yet strong enough, "I have many things to say unto you, but ye cannot bear them now:" and the Apostle Paul when he said, "I could not speak unto you as unto spiritual, but as unto carnal." Whence it is clear that it is not blamable, sometimes not to speak what is trite. But to say what is false is not found to have been allowed to the perfect.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

4. "Because I will pray unto Thee (Verse 3). O Lord, in the morning Thou wilt hear my voice." What does that, which he said above, "Hear Thou," mean, as if he desired to be heard immediately? But now he saith, "in the morning Thou wilt hear;" not, hear Thou: and, "I will pray unto Thee;" not, I do pray unto Thee: and, as follows, "in the morning I will stand by Thee, and will see;" not, I do stand by Thee, 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." 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 Thee, O Lord;" that is, because Thou art so mighty to whom I shall make my prayer, "in the morning Thou wilt hear my voice." Thou art 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 "Thou wilt hear my voice." Why then did he say above not, "Thou wilt 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 doth not yet understand that she was heard, because she doth not yet see by whom she hath been heard; and what she now says, "In the morning Thou wilt 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 proveth you, that He may know whether ye love Him," cannot be taken in any other sense, than, that ye by Him may know, and that itmay be made evident to yourselves, what progress ye have made in His love.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

Psalm 5:4
For thou [art] not a God that hath pleasure in wickedness: neither shall evil dwell with thee.

Verses that belong to this explanation: 1-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

There are currently no tags for this verse.

Psalm 5:5
The foolish shall not stand in thy sight: thou hatest all workers of iniquity.

Verses that belong to this explanation: 1-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

There are currently no tags for this verse.

Psalm 5:6
Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.

Verses that belong to this explanation: 1-6

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

There are currently no tags for this verse.

Psalm 5:7
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.

Verses that belong to this explanation: 7-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

8. "The man of blood, and the crafty man, the Lord will abominate." What he said above, "Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie," may well seem to be repeated here: so that one may refer "the man of blood" to "the worker of iniquity," and "the crafty man" to; the "lie." For it is craft, when one thing is done, another pretended. He used an apt word too, when he said, "will abominate." For the disinherited are usually called: abominated. Now this Psalm is, "for her who receiveth the inheritance;" and she adds the exulting joy of her hope, in saying, "But I, in the multitude of Thy mercy, will enter into Thine house" (Verse 7). "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 Thou art mindful of him, or the son of man that Thou visitest him? I will enter into Thine 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 ye are"? Of which building He is the cornerstone, whom the Power and Wisdom of God coeternal with the Father assumed. 9. "I will worship at Thy holy temple, in Thy fear." "At the temple," we understand as, "near" the temple. For he does not say, I will worship "in" Thy holy temple; but, "I will worship at Thy holy temple." It must be understood too to be spoken not of perfection, but of progress toward perfection: so that the words, "I will enter into Thine house," should signify perfection. But that this may come to a happy issue, "I will" first, he says, "worship at Thy holy temple." And perhaps on this account he added, "in Thy fear;" which is a great defence to those that are advancing toward salvation. But when any one shall have arrived there, in him comes to pass that which is written, "perfect love casteth out fear." For they do not fear Him who is now their friend, to whom it is said, "henceforth I will not call you servants, but friends," when they have been brought through to that which was promised.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

There are currently no tags for this verse.

Psalm 5:8
Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.

Author: Shenouda III.
Rank: Pope
AD: 2012
Source:

Close

Shenouda III.

Psalm 5

Verses that belong to this explanation: 7-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

Psalm 5:9
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.

Verses that belong to this explanation: 7-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

Psalm 5:10
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.

Verses that belong to this explanation: 7-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

13. "Judge them, O God: let them fall from their own thoughts" (Verse 10). It is a prophecy, not a curse. For he does not wish that it should come to pass; but he perceives what will come to pass. For this happens to them, not because he appears to have wished for it, but because they are such as to deserve that it should happen. For so also what he says after wards, "Let all that hope in Thee rejoice," he says by way of prophecy; since he perceives that they will rejoice. Likewise is it said prophetically, "Stir up Thy strength, and come:" for he saw that He would come. Although the words, "Let them fall from their own thoughts," may be taken thus also, that it may rather be believed to be a wishfor their good by the Psalmist, whilst they fall from their evil thoughts, that is, that they may no more think evil. But what follows, "drive them out," forbids this interpretation. For it can in no wise be taken in a favourable sense, that one is driven out by God. Wherefore it is understood to be said prophetically, and not of ill will; when this is said, which must necessarily happen to such as chose to persevere in those sins, which have been mentioned. "Let them," therefore, "fall from their own thoughts," is, let them fall by their self-accusing thoughts, "their own conscience also bearing witness," as the Apostle says, "and their thoughts accusing or excusing, in the revelation of the just judgment of God." 14. "According to the multitude of their ungodlinesses drive them out:" that is, drive them out far away. For this is "according to the multitude of their ungodlinesses," that they should be driven out far away. The ungodly then are driven out from that inheritance, which is possessed by knowing and seeing God: as diseased eyes are driven out from the shining of the light, when what is gladness to others is pain tothem. Therefore these shall not stand in the morning, and see. And that expression is as great a punishment, as that which is said, "But for me it is good to cleave to the Lord," is a great reward. To this punishment is opposed, "Enter thou into the joy of Thy Lord;" for similar to this expulsion is, "Cast him into outer darkness." 15. "Since they have embittered Thee, O Lord: I am," saith He, "the Bread which came down from heaven;" again, "Labour for the meat which wasteth not;" again, "Taste and see that the Lord is sweet." But to sinners the bread of truth is bitter. Whence they hate the mouth of him that speaketh the truth. These then have embittered God, who by sin have fallen into such a state of sickliness, that the food of truth, in which healthy souls delight, as if it were bitter as gall, they cannot bear.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

There are currently no tags for this verse.

Psalm 5:11
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.

Verses that belong to this explanation: 7-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!

Psalm 5:12
For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as [with] a shield.

Verses that belong to this explanation: 7-12

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

Close

Matthew Henry

Psalm 5

17. "For Thou wilt bless the just man" (Verse 12). This is blessing, to glory in God, and to be inhabited by God. Such sanctification is given to the just. But that they may be justified, a calling goes before: which is not ofmerit, but of the grace of God. "For all havesinned, and want the glory of God." "For whom He called, them He also justified; and whom He, justified, them He also glorified." Since then calling is not of our merit, but of the goodness and mercy of God, he went on to say, "O Lord, as with the shield of Thy good will Thou hast crowned us." For God's good will goes before our good will, to call sinners to repentance. And these are the arms whereby the enemy is overcome, against whom it is said, "Who will bring accusation against God's elect?" Again, "if God be for us, who can be against us? Who spared not His Only Son, but delivered Him up for us all." "For if, when we were enemies, Christ died for us; much more being reconciled shall we be saved from wrath through Him." This is that unconquerable shield, whereby the enemy is driven back, when he suggests despair of our salvation through the multitude of tribulaions and temptations. 18. The whole contents of the Psalm, then, are a prayer that she may be heard, from the words, "hear my words, O Lord," unto, "my King, and my God." Then follows a view of those things which hinder the sight of God, that is, a knowledge that she is heard, from the words, "because I shall pray unto Thee, O Lord, in the morning Thou wilt hear my voice," unto, "the man of blood and the crafty man the Lord will abominte." Thirdly, she hopes that she, who is to be the house of God, even now begins to draw near to Him in fear, before that perfection which casteth out fear, from the words, "but I in the multitude of Thy mercy," unto, "I will worship at Thy holy temple in Thy fear." Fourthly, as she is progressing and advancing amongst those very things which she feels to hinder her, she prays that she may be assisted within, where no man seeth, lest she be turned aside by evil tongues, for the words, "O Lord, lead me forth in Thy justice because of my enemies," unto, "with their tongues they dealt craftily." Fifthly, is a prophecy of what punishment awaits the ungodly, when the just man shall scarcely be saved; and of what reward the just shall obtain, who, when they were called, came, and bore all things manfully, till they were brought to the end, from the words, "judge them, O God," unto the end of the Psalm.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

Close

Augustine of Hippo

Psalm 5

The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.

Please log in to use all functions!