Holy Bible

Give ear to my words, O Lord. Psalm 5 The inward and outward sides of the Divine life A. Maclaren, D. D. The Psalm falls into two main parts — vers. 1-7, and vers. 8-12. 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 ver. 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 Thomas Wilcocks. 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. Ver. 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. Ver. 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 ver. 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. Ver. 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 ver. 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 Homilist. 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 F. B. Meyer, B. A. 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, 27 ). 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 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" ( Daniel 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. Ver. 11. "Trust," and with it goes joy and love ( Deuteronomy 33:23 ). ( F. B. Meyer, B. A. ) The oratory gate Marvin R. Vincent, D. D. 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 (vers. 1, 2). 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. Ver. 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. Ver. 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. Ver. 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. Ver. 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 B. Gregory, D. D. 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 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. ) For unto Thee will I pray. Psalm 5:2 Prayer A. Thomson D. D. If you "restrain prayer before God" — 1. You act in opposition to your sense and confession of what is right. You know that you ought to pray. How can you repel the charge of inconsistency, when prayer is excluded from your practical system? 2. By neglecting prayer, you resist the authority of God. God has commanded you to pray. Can you venture to treat His command with contempt, and yet hope to prosper? What title have you to expect that, in this particular more than in any other, you can disobey God with impunity? 3. Without prayer vain will be to you all the provisions that are made in the gospel for your deliverance and happiness. The gospel is a dispensation of Divine wisdom and goodness. It proposes to bestow on men the benefits of salvation. But it proposes to bestow them in a certain way, and according to a certain scheme. Do you know any ground for believing that these benefits can ever belong to those who do not pray for them? Lessons:(1) It becomes us to form and adopt the purpose of the Psalmist. His purpose was to pray; and that purpose should be ours. We have many motives and inducements to engage in this exercise.(2) It should be with great earnestness that we pray to God. Not going about the duty in a cold, formal, or perfunctory manner.(3) We are not to pray as if God were unwilling to hear us, and to bestow the blessings which we need. He has revealed Himself as the hearer of prayer.(4) Do not forget that the God to whom you pray is a holy God. Observe that the Psalmist did not satisfy himself with private prayer; he also resolved to engage in the exercises of public worship. The resolution of the Psalmist should be ours. ( A. Thomson D. D. ) The directness of prayer Joseph Parker, D. D. No priest stands between the worshipper and his Lord. Every man must state his own case. We pray for one another, but not instead of one another. What can be more beautiful than the picture which is thus represented? God is put in His right place as the throned Father, listening to each of His subjects as the subject may feel impelled to address Him. Every word is charged with tremulous life. No man can pray for another in the same exquisite and vital sense as a man can pray for himself; there are always circumstances in the case of the petitioner, which the petitioner alone knows, and even though he cannot throw such circumstances into literal expression he can suggest them all by the very tones of his voice. We mistake the nature of prayer if we think it can be limited to words. Even when we use the words of another in our devotional exercises, we throw into their expression accents which are personal and incommunicable. It is in such tones and accents that the true quality of prayer is found. If prayer consisted only in the utterance of certain words, then the wicked might pray, and pray with great elocutionary effect; but the prayer is hardly in the words at all, it is a subtle fragrance of the soul, an inexpressible something which we understand most nearly by the name of agony. This being the nature of prayer, it follows that whatever priestly mediation there may be in the universe — and that there is such mediation no student of the Bible can deny — the individual himself must stand in a direct relation to God, receiving help from the priest, but not in any degree to obliterate his personality, or reduce his spiritual enjoyment. ( Joseph Parker, D. D. ) On the advantages of prayer J. Somerville, D. D. Prayer is the pulse of the soul. To be prayerless, or little inclined to pray, is the most dreadful state in which a human being can possibly be. But it is nearly as lamentable to pray under the influence of improper sentiments and feelings, as not to pray at all. It is by no means the province of prayer, to inform the Deity of what we need, or to induce Him to alter His purposes, or to prevail upon Him to bestow upon us whatever we may think fit to solicit from Him. To the omniscient God all our wants must be well known; even better than they are to ourselves. Nor can He be supposed, in consequence of our prayers, either to deviate from the course which He had determined to pursue, or to submit the disposal of His favours to our direction. The advantages of prayer must be considered as confined to ourselves; and we have only to reflect for a moment on the state and temper of mind which it is instrumental in cherishing, to be convinced that it is eminently calculated to promote our real improvement and happiness. 1. Prayer, in consequence of the dispositions which it excites and cherishes in the mind of the suppliant, is well calculated to produce the happiest effects upon his conduct and condition. There is not an error in the understanding, a wrong propensity in the will, or a blemish in the outward conduct, which may not, either directly or indirectly, be traced to a temper of mind, the reverse of that of the Christian suppliant, and which a similar temper to his would not tend either to prevent or remove. 2. Prayer qualifies the suppliant for receiving the enlightening, sanctifying, and comforting influences of the Divine Spirit. That the Spirit of God can communicate direction, energy, and purity to the soul in a secret and incomprehensible manner, cannot be denied. That it is chiefly by means of prayer such communication is made, is a truth, which the experience of every genuine Christian sufficiently corroborates. Prayer is the means God has appointed to be used for obtaining the influences of the Spirit, and for cherishing that frame and temper of mind which peculiarly qualify him for receiving them. 3. Prayer is happily fitted to fortify against temptation Our temptations chiefly arise from the world, and the things of the world. The influence which worldly objects produce upon the different tempers and circumstances of men is so great, that it is not to be described. The best way to counteract this influence, is to avert the mind as much as possible from earthly things, and in the frequent exercise of prayer to lay it open to the impression of things invisible and eternal. Prayer renders us independent of the world, by fixing and strengthening our dependence upon God. 4. Prayer imparts to the Christian such a serenity, strength, and stability, as fit him for all that is truly amiable, and great, and good. It renders him serene, composed, and cheerful. Seeing, then, that prayer is attended with such important and blessed effects, how gladly ought we to avail ourselves of this precious privilege! ( J. Somerville, D. D. ) Objections to prayer answered J. Somerville, D. D. No argument has ever been adduced against prayer, which may not be traced to the source of human corruption. Men disrelish the duty of prayer, and then the judgment is set at work to devise arguments against it. Some tell us that they see little or no necessity for prayer: that God, who is rich in mercy, will bless them, whether they pray or not. Many are so irregular in the exercise of this duty, that they can scarcely be said to pray at all. They would pray, and they would not. Their hearts are divided. But how can they imagine that God will be served with a divided heart? Others say, for what purpose are we to pray, seeing that our prayers can have no effect upon God to dispose Him to grant us what we need, to alter His purposes, or to ward off from us those dangers by which we are threatened? Why we are to pray for quite another reason; namely, to produce the greatest and most important, and most beneficial effect upon ourselves. The purpose of prayer is answered, when, through the Divine blessing, a holy frame of mind is thereby wrought in us; when we are brought to yield to the impression of spiritual things. Some well-disposed persons allege that they cannot pray. This does not furnish any reasonable objection to prayer. Not to pray at all, because we are unable to pray well, is as absurd as it would be in a child not to walk, because it cannot walk with the elegance and grace of a full-grown man. Such an objection is too likely to arise from indolence, and the want of a real disposition to pray. It is not the manner or language of prayer that renders it acceptable to God, but the temper and dispositions with which it is offered up. If the poor afflicted sinner has right dispositions, he will approach the Lord, though in the most imperfect manner. Some sincere Christians say, they are conscious of so much sin and unworthiness, so much weakness and depravity, in the sight, of God, that they dare not pray. But their forget, the great Intercessor,. standing before the throne, with the golden censer in His hand, and offering up much incense with the prayers of the saints. By this, their fears are dissipated. Another objection to prayer is apt to arise in the minds of true Christians. However earnest and sincere they may have been in the performance of this duty, they have no reason to suppose that an answer to their prayers has ever been vouchsafed. This objection is sometimes made when prayers have been answered, but not in the particular form desired. God may have reasons for delaying or withholding answers. The true suppliant does not immediately cease to urge his suit, when he thinks that he is not heard. God knows both what is good for the Christian, and at what time, and in what manner, it should be granted. Therefore it becomes the Christian, instead of lessening his importunity when he thinks he is not heard, to wait with patience, and a renewed earnestness, till God be pleased to vouchsafe to him a gracious answer. ( J. Somerville, D. D. ) On the nature of prayer J. Somerville, D. D. Prayer is well defined as an offering up of our desires to God, for things agreeable to His will, in the name of Christ, with confession of our sins, and thankful acknowledgment of His mercies. Prayer may be considered as a generic term, including adoration, confession, petition, and thanksgiving. All these are equally the result of a devotional temper. 1. The true suppliant is deeply conscious of his being in a state of dependence, weakness, ignorance, and inability to promote his own happiness. Without this, there may be a form of prayer, but nothing of its spirit. 2. The true suppliant comes to God in the firm belief of His existence, and with a confidential application to Him, as both able and willing to help all who put their trust in Him. Without such faith and confidence, there can be no such thing as prayer. 3. The true suppliant draws near to God, with clean hands and a pure heart. In all ages and nations, rites of purification have usually preceded the immediate approaches to Deity. If we "regard iniquity in our hearts, the Lord will not hear us." But imperfection cleaves in a greater or less degree to the people of God in the present life; and as they are deeply conscious of this being the ease, and as such a consciousness naturally tends to weaken their confidence in God, observe — 4. That the true suppliant draws near to God, through the mediation of His Son, Jesus Christ. "Through Him we have access by one Spirit unto the Father." Nor is this a recent appointment. 5. The true suppliant, in all his requests at the throne of grace, is regulated by the word and will of God. The desires of mankind are as various as their imaginary wants. The will of God, and not his own will, is the Christian's guide in devotional duty. Let me remind yon of the glorious privilege of prayer; a privilege so great, that by improving it aright, dependent and sinful creatures like ourselves may lean with confidence on the Rock of Ages Himself. But such prayer as has been delineated is no natural attainment. The sentiments and feelings of the true suppliant are the produce of a Divine principle, specially engendered and nourished by Him who is denominated, "the Spirit of grace and supplications." ( J. Somerville, D. D. ) In the morning will I direct my prayer unto Thee. Psalm 5:3 How go begin every day with God Matthew Henry. I. THE GOOD WORK ITSELF THAT WE ARE TO DO. To pray. A duty dictated by the light and law of nature, but which the gospel of Christ gives us better instruction in. See how David expresses his pious resolutions. 1. My voice shalt Thou hear. Understand as promising himself a gracious acceptance with God. "Thou wilt hear." It is the language of his faith, grounded upon God's promise, that His ear shall be always open to His people's cry. Wherever God finds a praying heart, He will be found a prayer hearing God. Understand as David's promising God a constant attendance on Him, in the way He has appointed. God understands the language of the heart, and that is the language in which we must speak to God. We must see to it that God hears from us daily. He expects and requires it. Thus He will keep up His authority over us: and testify His love and compassion towards us. We have something to say to God every day: as to a friend we love, and have freedom with; as to a master we serve, and have business with. Our happiness is bound up in His favour. We have offended Him, and are daily contracting guilt. We have daily work to do for God and our own souls. We are continually in danger. We are dying daily. We are members of that body whereof Christ is the head, and are concerned to approve ourselves living members. Lay all this together, and consider whether you have not something to say to God every day. If you have all this to say to God, what should hinder you from saying it? Let not distance, or fear, hinder you. Let not His knowing what your business is hinder you. Let not any other business hinder our saying what we have to say to God. II. WE MUST DIRECT OUR PRAYER TO GOD. We must with deliberation and design address ourselves to Him. The term "direct" indicates fixedness of thought, and a close application of mind, to the duty of prayer. It speaks the sincerity of our habitual intention in prayer: the steadiness of our actual regard to God in prayer. III. WE MUST LOOK UP. We must look up in our prayers; and after our prayers, with an eye of satisfaction and pleasure; with an eye of observation, what returns God makes to our prayers. Let us be inward with God in every duty, to make heart work of it, or we make nothing of it. The particular time fixed for this good work is the morning. Then we are fresh and lively. Then we are most free from company and business. Then we have received fresh mercies from God, which we are concerned to acknowledge. In the morning we have fresh matter ministered to us for the adoration of the greatness and glory of God. In the morning we are addressing ourselves to the work of the day, and therefore are concerned by prayer to seek unto God for His presence and blessing. ( Matthew Henry. ) Morning prayer Homilist. I. THE CHRISTIAN'S RESOLUTION. To pray. 1. Prayer is a duty and a privilege. It implies spiritual life — filial relationship — freedom of access to God. The spirit of prayer must be earnestly cultivated. 2. God is the supreme and immediate object of prayer. "I will direct my prayer unto Thee." The mediation of priests and saints or of the Virgin Mary superfluous. "Call upon Me in the day of trouble," etc. 3. Prayer must be definite in its aim. "I will direct, etc. A soul soliloquy is not prayer. Nor is the enumeration of the Divine attributes hid. True prayer is the earnest expression of the deep necessities and longings of the soul in the simplest language possible. The grain of prayer should not be lost in the chaff of vague generalities. II. THE BEST TIME FOR PRIVATE PRAYER. "In the morning," etc. 1. There is a greater freedom from the distracting cares of the family, business, etc. 2. We should seek Divine strength in anticipation of duties, trials, temptations, etc. 3. A day begun with prayer, generally proves a happy day. 4. The most eminent Christians have devoted the early morning to prayer. Mention some. III. THE BECOMING ATTITUDE FOR A PRAYERFUL SOUL. "I will look up." Describe watchtower. 1. We should not be satisfied without the conviction that our prayers have been heard by God. Many prayers never reach the goal of the throne of grace. 2. Our prayers should not be forgotten, but an answer looked for. It will he so if our eye be single and our aim definite. 3. Such an attitude prepares us for the recognition of the Divine hand in answer to our prayers. ( Homilist. ) Morning devotion W. G. Barrett. The essence of real religion is a filial disposition of heart towards God. 1. Morning is the time for reflection. It seems natural to think, and to be quiet, in the early morning. The very laws of our physical being demand quiet in the morning. 2. Morning is the time for observation. The curtain is drawn aside and we look upon the lace of God's creation. 3. Morning is the time for purpose. We may begin again, every morning, with fresh purposes, that will be achieved if the strength of God is made perfect in our weakness. 4. Morning is the time for prayer. As the morning gives wings to the day, so prayer gives wings to the morning. Wise reflections will become wiser through the power of prayer, and our purposes will only be binding on the conscience, or wrought out in the life, as prayer gives them their character of sincerity or religiousness. Mornings are monitors, text books, and registers. ( W. G. Barrett. ) The protective power of prayer James Hamilton. Among the elegant forms of insect life, there is a little creature known to naturalists, which can gather round it a sufficiency of atmospheric air — and so clothed upon, it descends into the bottom of the pool, and you may see the little diver moving about dry and at his ease, protected by his crystal vesture, though the water all around and above be stagnant and bitter. Prayer is such a protector — a transparent vesture, the world sees it not — but a real defence, it keeps out the world. By means of it, the believer can gather so much of heaven's atmosphere around him, and with it descend into the putrid depths of this contaminating world, that for a season no evil will touch him; and he knows where to ascend for a new supply. ( James Hamilton. ) Morning prayer James Hamilton. A battle is every morning fought in every Christian's closet. The morning is the key of the position. The season of morning prayer is, so to speak, the citadel, the Hougomont, the critical point in each successive day. If he wins those morning minutes, the devil knows he has won that day. ( James Hamilton. ) The upward look Thomas G. Selby. It is said that the monks of Mount Athos are accustomed to hypnotise themselves into trance conditions by gazing at their own bodies — no very ennobling objective if true. In some of the Buddhist monasteries of Eastern Asia devotees are pointed out who have sat facing blank walls for twenty or thirty years and have gazed themselves into mysterious ecstasies. In the modernised Buddhism of London and New York theosophy the same virtue is ascribed to intense and sustained contemplation. What change, think you, ought to effect itself within us if with the same steadfastness we contemplate the personality of Him who is the leader and consummator of our faith? ( Thomas G. Selby. ) Thou art not a God that hath pleasure in wickedness. Psalm 5:4, 5 The great matters of religion B. Whichcote, D. D. If we inquire how it comes to pass that man is fallen under God's displeasure, the text resolves it all into "wickedness." This is that which makes all the breach between God and us. This is that which bath wrought all the mischief and disorder that ever hath been in the creation of God from the beginning. This is that which hath so sunk and debased the nature of man, and made it so unlike the Divine nature. Whosoever is in love with evil, cannot be in love with the ways of goodness and righteousness. Whosoever consents to iniquity, does voluntarily part with God, and God leaves him. Atheists make the prosperity of wicked men an argument against Divine Providence. To make a man a wicked person in the sense of Scripture, there must be either gross carelessness and neglect of God and religion: voluntary consent to known iniquity, known hypocrisy, or great apostasy, in matters of doctrine, or in matters of practice. Those that are wicked cannot have to do with God; they stand at a great distance from Him, and are banished from His throne. We best know God by imitation and resemblance of Him. We cannot build upon any report concerning God, which a bad man makes; for if he should speak right of God, he would condemn himself. Goodness, which is God's perfection, and wickedness, which is man's acquisition, can no more consist together than light and darkness, health and sickness, soundness and rottenness. Persons of naughty minds have no true thoughts either of God or man. What, then, a

Benson Commentary Psalm 5:1 To the chief Musician upon Nehiloth, A Psalm of David. Give ear to my words, O LORD, consider my meditation. Psalm 5:1-2 . Consider my meditation — That is, my prayer, as the foregoing and following words show. He calls his prayer his meditation, to signify that it was not the mere labour of his lips, but that it proceeded from, and was accompanied with, the deepest thoughts and most fervent affections of his soul. Hearken unto the voice of my cry — The sincerity and earnestness of our cry to God will be in proportion to the sense we have of our sins and wants. My King — It is the part and duty of a king to answer the just and humble desires of his subjects; and my God: for unto thee will I pray — To thee alone will I direct all my prayers, for to whom should a sinner pray but to his God? and therefore, from thee alone I expect succour and relief. Psalm 5:2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. 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. Psalm 5:3-4 . My voice shalt thou hear in the morning — That is, early, seasonably, in a time when thou wilt be found, and art ready to hear; or rather, every morning. As soon as I awake, I am still with thee, as he says Psalm 139:18 . The first thing that I do is to pray to thee. For, or but, or surely, thou art not a God that hast pleasure in wickedness — Or, in wicked men. Thou dost not approve of, or delight in them, or in their prayers; neither shall evil dwell with thee — Have any friendship or fellowship with thee. Psalm 5:4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. Psalm 5:5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Psalm 5:5-6 . The foolish shall not stand in thy sight — Literally, The mad shall not stand before thine eyes; shall not be admitted to attend upon thee, nor shall they be acquitted at the judgment of the great day. The word ?????? , holelim, here rendered the foolish, properly signifies the madmen, as the learned reader may see by consulting Ecclesiastes 2:2 ; Ecclesiastes 2:12 ; Ecclesiastes 7:7 ; Ecclesiastes 10:13 ; Isaiah 44:25 . Wicked men are intended, as the next clause explains it; who are indeed morally and really madmen, in that they oppose and fight against Omnipotence, and voluntarily expose themselves to such dreadful miseries as are implied in everlasting banishment from God, for such mean and momentary gains or pleasures as are found in sin. Thou shalt destroy — With an everlasting destruction from thy presence, and the glory of thy power, them that speak leasing — Or falsehood, that continue so to do, and will not be reformed: that are void of integrity and veracity, or who suffer themselves to be employed by the father of lies in spreading calumnies and slanders. The Lord will abhor the bloody man also — That is, the passionate, the malicious, the implacable. For inhumanity, cruelty, and revenge are no less contrary, no less hateful to the God of mercy, than deceit, lies, and slanders are to the God of truth. Psalm 5:6 Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man. 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. Psalm 5:7 . But I will come into thy house — Namely, into thy tabernacle, with holy boldness and confidence, as becomes thy son and servant; in the multitude of thy mercy — Trusting only in thy great mercy for admittance thither and acceptance there. Or, for, or because of thy many mercies to me: for which I will come to render thanks and praise, and to pay the service so justly due to thee for thy goodness. And in thy fear — With a holy dread and reverence of thy majesty; will I worship — In spirit and in truth, thee who art a spirit, who searchest the heart, and requirest truth in the inward parts, toward thy holy temple — Hebrew, the temple of thy holiness, looking toward it when I cannot come to it. Or, as ?? ???? , el heecal, may be rendered, at thy holy temple, that is, the tabernacle, which is sometimes called by that name. Psalm 5:8 Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face. Psalm 5:8 . Lead me, O Lord — Direct my heart, and counsels, and affairs, and all the course and actions of my life; in thy righteousness — In thy righteous laws, or, for, or, because of, or, according to, thy righteousness, a phrase and argument frequently used in the Psalms. Because of mine enemies — That I may give them no occasion of slandering me, or religion for my sake. Make the way — Wherein thou wouldst have me to walk, or the course thou wouldst have me to take; straight before my face — Plain to my view, that I may clearly discern it, and readily, evenly, and smoothly walk in it without mistake, hinderance, or stumbling, which my enemies would gladly take hold of. “Thus, a man’s enemies,” says Dr. Horne, “while they oblige him to pray more fervently, and to watch more narrowly over his conduct, oftentimes become his best friends.” 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. Psalm 5:9 . There is no faithfulness in their mouth — They speak one thing and mean another, and under a pretence of kindness seek my destruction; which renders it difficult for me to know how I ought to carry myself toward them, and therefore I have asked thy direction. Their inward part is very wickedness — Hebrew, ???? ???? , kirbam havvoth, literally, woes, sorrows, or mischiefs, are within them. The word seems to have a meaning derived from the sound, ??? , eue, or ??? , hoe, any thing upon which we pronounce a wo; evil of any kind, natural or moral. “Their inward part is all woful, execrable stuff, or rottenness, which sends forth nauseous steams, as though it were a sepulchre open.” — Mudge. Their throat is an open sepulchre — Their speech coming out of their throat though smooth and subtle, is most pernicious: or, their mouth and throat are opened wide, ready to devour all that come within their reach: a metaphor taken from wild beasts gaping for the prey. They flatter with their tongue — They make a show of piety and friendship that they may more easily deceive and destroy. The reader will recollect that “a part of this verse is cited, Romans 3:13 , together with several other passages from the Psalms and prophets, to evince the depravity of mankind; whether Jews or Gentiles, till justified by faith, and renewed by grace. It is plain, therefore, that the description was designed for others besides the enemies of the literal David, and is of more general import, reaching to the world of the ungodly, and the enemies of all righteousness, as manifested in the person of the Messiah, and in his church.” — Horne. 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. Psalm 5:10 . Destroy thou them, O God — Hebrew, ??????? , haashimem, hold them guilty, that is, condemn and punish them; or, make them desolate, as the word is used Ezekiel 6:6 ; Joel 1:18 . Let them fall by their own counsels — That is, make their counsels, not only unsuccessful against me, but also destructive to themselves. Or, from their counsels, that is, let them fall short of their aims and designs. Or, because of their counsels, which are ungodly and unjust, and so deserve destruction. Cast them out — Of thy land and from among the people, whom they either infect or molest by their wicked courses. For they have rebelled against thee — Against thy authority and declared will, concerning my advancement to the throne, and that of my seed the Messiah, and concerning the enlargement of thy church. It is justly observed by Dr. Horne, Dr. Dodd, and others, concerning these imprecatory passages of the Psalms, that they may all be rendered in the future tense, as indeed they ought to be to obviate objections, and cut off all occasion of offence from those who desire and seek it. “The verse before us would then run thus: ‘Thou wilt destroy them, O God; they shall perish by their own counsels: thou wilt cast them out in the multitude of their transgressions, for they have rebelled against thee.’ Thus rendered, the words contain a prophecy of the infatuation, rejection, and destruction of such as should obstinately persevere in their opposition to the counsels of Heaven, whether relating to David, to Christ, or to the church. The fate of Ahithophel and Absalom, of Judas and the Jews, should warn others not to offend after the same example.” 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. Psalm 5:11-12 . But let those that put their trust in thee — That dare rely on thy word and promise when all human hopes and refuges fail; rejoice — Let them have cause of great joy from thy love and care of them; because thou defendest them — As it follows. Let them also that love thy name — That is, thy majesty and glory, thy word and worship, all which is called God’s name, in Scripture; be joyful — Hebrew, ????? , jangletzu, exult in thee. Thus David does not confine his prayer to his party, but prays for, and predicts the happiness of all good men, though some of them, through their own mistakes, or other men’s artifices, might now be in a state of opposition to him. And so, as the preceding verse foretold the perdition of the ungodly, this describes the happiness of the saints. For thou, Lord, wilt bless the righteous — Thou hast engaged thyself by promise and covenant, and art resolved to bless them, and therefore my prayer for them is agreeable to thy will; with favour — With thy love and gracious providence; wilt thou compass him as with a shield — That is, keep him safe on every side. Psalm 5:12 For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 5:1 To the chief Musician upon Nehiloth, A Psalm of David. Give ear to my words, O LORD, consider my meditation. Psalm 5:1-12 THE reference to the temple in Psalm 5:7 is not conclusive against the Davidic authorship of this psalm, since the same word is applied in 1 Samuel 1:9 ; 1 Samuel 3:3 to the house of God in Shiloh. It means a palace, and may well be used for any structure, even if a hair tent, in which God dwelt. No doubt it is oftenest used for the Solomonic temple, but it does not necessarily refer to it. Its use here, then. cannot be urged as fatal to the correctness of the superscription. At the same time, it does create a certain presumption against it. But there is nothing in the psalm to determine its date, and its worth is quite independent of its authorship. The psalmist is surrounded by foes, and seeks access to God. These are constant features of the religious life, and their expression here fits as closely to the present time as to any past. The psalm falls into two main parts: Psalm 5:1-7 and Psalm 5:8-12 . The former division deals with the inner side of the devout life, its. access to God, to whom sinful men cannot approach, the latter with the outward side, the conduct, "the way" in which the psalmist seeks to be led, and in which sinful men come to ruin because they will not walk. Naturally 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. These two halves of the psalm are arranged in inverted parallelism, the first verse of the second part ( Psalm 5:8 ) corresponding to the last verse of the first ( Psalm 5:7 ) and being, like it, purely personal; Psalm 5:9-10 corresponding similarly to Psalm 5:4-6 and like them, painting the character and fate of evil-doers; and, finally, Psalm 5:11-12 , answering to Psalm 5:1-3 and representing the blessedness of the devout soul, as in the one case led and protected by God and therefore glad, and in the other abiding in His presence. The whole 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. In the first part ( Psalm 5:1-7 ) the central thought is that of access to God’s presence, as the desire and purpose of the psalmist ( Psalm 5:1-3 ), as barred to evildoers ( Psalm 5:4-6 ), and as permitted to, and embraced as his chief blessing by, the singer ( Psalm 5:7 ). The petition to be heard in Psalm 5:1-2 passes into confidence that he is heard in Psalm 5:3 . There is no shade of sadness nor trace of struggle with doubt in this prayer, which is all sunny and fresh, like the morning sky, through which it ascends to God. "Consider [or Understand] my meditation"-the brooding, silent thought is spread before God, who knows unspoken desires, and "understands thoughts afar off." The contrast between "understanding the meditation" and "hearkening to the voice of my cry" is scarcely unintentional, and gives vividness to the picture of the musing psalmist, in whom, as he muses, the fire burns, and he speaks with his tongue, in a "cry" as loud as the silence from which it issued had been deep. Meditations that do not pass into cries and cries which are not preceded by meditations are alike imperfect. The invocation "my King" is full of meaning if the singer be David, who thus recognises the delegated character of his own royalty; but whoever wrote the psalm, that expression equally witnesses to his firm grasp of the true theocratic idea. Noteworthy is the intensely personal tone of the invocation in both its clauses, as in the whole of these first verses, in every clause of which "my" or "I" occurs. The poet is alone with God and seeking to clasp still closer the guiding hand, to draw still nearer to the sweet and awful presence where is rest. The invocation holds a plea in itself. He who says, "My King and my God," urges the relation, brought about by God’s love and accepted by man’s faith, as a ground for the hearing of his petition. And so prayer passes into swift assurance; and with a new turn in thought, marked by the repetition of the name "Jehovah" ( Psalm 5:3 ), he speaks his confidence and his resolve. "In the morning" is best taken literally, whether we suppose the psalm to have been composed for a morning song or no. Apparently the compilers of the first Psalter placed it next to Psalm 4:1-8 , which they regarded as an evening hymn, for this reason. "I will lay me down and sleep" is beautifully followed by "In the morning shalt Thou hear my voice." The order of clauses in Psalm 5:3 is significant in its apparent breach of strict sequence, by which God’s hearing is made to precede the psalmist’s praying. It is the order dictated by confidence, and it is the order in which the thoughts rise in the trustful heart. He who is sure that God will hear will therefore address himself to speak. First comes the confidence, and then the resolve. There are prayers wrung from men by sore need, and in which doubt causes faltering, but the happier, serener experience is like that of this singer. He resolves to "order" his prayer, using there the word employed for the priest’s work in preparing the materials for the morning sacrifice. Thus he compares his prayer to it, and stands at the same level as the writer of Psalm 4:1-8 , with whose command to "offer the sacrifices of righteousness" this thought again presents a parallel. 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 the sacrifice is not all which he rejoices to resolve. He will "keep watch," as Habakkuk said that he would do, on his watchtower; and 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. Many a prayer is offered, and no eyes afterwards turned to heaven to watch for the answer, and perhaps some answers sent are like water spilled on the ground, for want of such observance. The confidence and resolve ground themselves on God’s holiness, through which the necessary condition of approach to Him comes to be purity-a conviction which finds expression in all religions, but is nowhere so vividly conceived or construed as demanding such stainless inward whiteness as in the Psalter. The "for" of Psalm 5:4 would naturally have heralded a statement of the psalmist’s grounds for expecting that he would be welcomed in his approach, but the turn of thought, which postpones that, and first regards God’s holiness as shutting out the impure, is profoundly significant. "Thou art not a God that hath pleasure in wickedness" means more than the simple "Thou hast not pleasure" would do; it argues from the character of God, and glances at some of the foul deities whose nostrils snuff up sensual impurity as acceptable sacrifice. The one idea of absolute contrariety between God and evil is put in a rich variety of shapes in Psalm 5:4-6 which first deal with it negatively in three clauses (not a God; not dwell; not stand in Thy sight) and then positively in other three (hatest; shalt destroy; abhorreth). "Evil shall not sojourn with Thee." The verb is to be taken in its full meaning of sojourning as a guest-friend, who has the right to hospitality and defence. It thus constitutes the antithesis to Psalm 5:7 . Clearly the sojourning does not mean access to the temple, but abiding with God. The barriers are of the same nature as the communion which they hinder, and something far deeper is meant than outward access to any visible shrine. No one sojourned in the temple. In like manner, the "standing in Thy sight" is a figure drawn from courts, reminding us of "my King" in Psalm 5:2 and suggesting the impossibility of evil or its doers approaching the Divine throne. But there is more than a negative side to the relation between God and evil, which the psalm goes on to paint in sombre colours, for God not only does not delight in sin, but hates it with a hatred like the physical loathing of some disgusting thing, and will gather all His alienation into one fatal lightning bolt. Such thoughts do not exhaust the truth as to the Divine relation to sin. They did not exhaust the psalmist’s knowledge of that relation, and still less do they exhaust ours, but they are parts of the truth today as much as then, and nothing in Christ’s revelation has antiquated them. The psalmist’s vocabulary is full of synonyms for sin, which witness to the profound consciousness of it which law and ritual had evoked in devout hearts. First, he speaks of it in the abstract, as "wickedness" and "evil." Then he passes to individuals, of whom he singles out two pairs, the first a more comprehensive and the second a more specific designation. The former pair are "the foolish" and "workers of iniquity." The word for "foolish" is usually translated by the moderns "arrogant," but the parallelism with the general expression "workers of iniquity" rather favours a less special meaning, such as Hupfeld’s "fools" or the LXX’s "transgressors." Only in the last pair are special forms of evil mentioned, and the two selected are significant of the psalmist’s own experience. Liars and men of blood and craft are his instances of the sort of sinners most abominable to God. That specification surely witnesses to his own sufferings from such. In Psalm 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. Very strikingly he finds the ground of his right of entry to the palace in God’s "multitude of mercy." not in his own innocence. Answering to "in Thy righteousness" is "in Thy fear." The one phrase expresses God’s disposition to man which makes access possible, the other man’s disposition to God which makes worship acceptable. "In the multitude of Thy mercy" and "in Thy fear," taken together, set forth the conditions of approach. Having regard to Psalm 5:4 , it seems impossible to restrict the meaning of "Thy house" to the material sanctuary. It is rather a symbol of communion, protection, and friendship. Does the meaning pass into the narrower sense of outward worship in the material "temple" in the second clause? It may be fairly taken as doing so (Hupfeld). But it may be maintained that the whole verse refers to the spiritual realities of prayer and fellowship, and not at all to the externalities of worship, which are used as symbols, just as in Psalm 5:3 prayer is symbolised by the morning sacrifice. But probably it is better to suppose that the psalmist’s faith, though not tied to form, was fed by form, and that symbol and reality, the outward and the inward worship, the access to the temple and the approach of the silent soul to God, are fused in his psalm as they tended to be in his experience. Thus the first part of the psalm ends with the psalmist prostrate (for so the word for "worship" means) before the palace sanctuary of his King and God. It has thus far taught the conditions of approach to God, and given a concrete embodiment of them in the progress of the singer’s thoughts from petition to assurance and from resolve to accomplishment. The second part may be taken as his prayer when in the temple, whether that be the outward sanctuary or no. It is likewise a further carrying out of the contrast of the condition of the wicked and of the lovers of God, expressed in terms applying to outward life rather than to worship. It fails into three parts: the personal prayer for guidance in life, the contemplation of evil-doers, and the vehement prayer for their destruction, corresponding to Psalm 5:4-6 , and the contrasted prayer for the righteous, among whom he implies his own inclusion. The whole of the devout man’s desires for himself are summed up in that prayer for guidance. All which the soul needs is included in these two: access to God in the depths of still prostration before His throne as the all-sufficient good for the inner life; guidance, as by a shepherd, on a plain path, chosen not by self-will but by God, for the outward. He who has received the former in any degree will in the same measure have the latter. To dwell in God’s house is to desire His guidance as the chief good. "In Thy righteousness" is capable of two meanings: it may either designate the path by which the psalmist desired to be led, or the Divine attribute to which he appealed. The latter meaning, which is substantially equivalent to "because Thou art righteous," is made more probable by the other instances in the psalm of a similar use of "in" (in the multitude of Thy mercy; in Thy fear; in the multitude of their transgressions). His righteousness is manifested in leading those who seek for His guidance. {compare Psalm 25:8 ; Psalm 31:1 , etc.} Then comes the only trace in the psalm of the presence of enemies, because of whom the singer prays for guidance. It is not so much that he fears failing into their hands as that he dreads lest, if left to himself, he may take some step which will give them occasion for malicious joy in his fall or his calamity. Wherever a man is earnestly God fearing, many eyes watch him, and gleam with base delight if they see him stumble. The psalmist, whether David or another, had that cross to carry, like every thorough going adherent of the religious ideal (or of any lofty ideal, for that matter); and his prayer shows how heavy it was, since thoughts of it mingled with even his longings for righteousness. "Plain" does not mean obvious, but level, and may possibly include both freedom from stumbling blocks ("Lead us not into temptation") and from calamities, but the prevalent tone of the psalm points rather to the former. He who knows his own weaknesses may legitimately shrink from snares and occasions to fall, even though, knowing the wisdom of his Guide and the help that waits on his steps, he may "count it all joy" when he encounters them. The picture of the evil-doers in Psalm 5:9 is introduced, as in Psalm 5:4 , with a "for." The sinners here are evidently the enemies of the previous verse. Their sins are those of speech; and the force of the rapid clauses of the picture betrays how recently and sorely the psalmist had smarted from lies, flatteries, slanders, and all the rest of the weapons of smooth and bitter tongues. He complains that there is no faithfulness or steadfastness in "his mouth"-a distributive singular, which immediately passes into the plural - nothing there that a man can rely on, but all treacherous. "Their inward part is destruction." The other rendering, "engulfing ruin" or "a yawning gulf," is picturesque; but destruction is more commonly the meaning of the word and yields a vigorous sense here. They plot inwardly the ruin of the men whom they flatter. The figure is bold. Down to this pit of destruction is a way like an open sepulchre, the throat expanded in the act of speech; and the falsely smoothed tongue is like a slippery approach to the descent (so Jennings and Lowe). Such figures strike Western minds as violent, but are natural to the East. The shuddering sense of the deadly power of words is a marked characteristic of the Psalter. Nothing stirs psalmists to deeper indignation than "God’s great gift of speech abused," and this generation would be all the better for relearning the lesson. The psalmist is "in the sanctuary," and there "understands their end," and breaks into prayer which is also prophecy. The vindication of such prayers for the destruction of evil-doers is that they are not the expressions of personal enmity ("They have rebelled against Thee"), and that they correspond to one side of the Divine character and acts, which was prominent in the Old Testament epoch of revelation, and is not superseded by the New. But they do belong to that lower level; and to hesitate to admit their imperfection from the Christian point of view is to neglect the plain teaching of our Lord, who built His law of the kingdom on the declared relative imperfection of the ethics of the Old. Terrible indeed are the prayers here. Hold them guilty-that is, probably, treat them as such by punishing; let them fall; thrust them out-from Thy presence, if they have ventured thither, or out into the darkness of death. Let us be thankful that we dare not pray such prayers, but let us not forget that for the psalmist not to have prayed them would have indicated, not that he had anticipated the tenderness of the Gospel, but that he had failed to learn the lesson of the law and was basely tolerant of baseness. But we come into the sunshine again at the close, and hear the contrasted prayer, which thrills with gladness and hope. "When the wicked perish there is shouting." The servants of God, relieved from the incubus and beholding the fall of evil, lift up their praises. The order in which the designations of these servants occur is very noteworthy. It is surely not accidental that we have them first described as "those that trust in Thee," then as "all them that love Thy name," and finally as "the righteous." What is this sequence but an anticipation of the evangelical order? The root of all is trust, then love, then righteousness. Love follows trust. "We have known and believed the love which God hath to us." Righteousness follows trust and love, inasmuch as by faith the new life enters the heart and inasmuch as love supplies the great motive for keeping the commandments. So root, stem, and flower are here, wrapped up, as it were, in a seed, which unfolds into full growth in the New Testament. The literal meaning of the word rendered "put their trust" is "flee as to a refuge," and that beautifully expresses the very essence of the act of faith; while the same metaphor is carried on in "defendest," which literally means coverest. The fugitive who shelters in God is covered by the shadow of His wing. Faith, love, and righteousness are the conditions of the purest joy. Trusts joy; love is joy; obedience to a loved law is joy. And round him who thus, in his deepest self, dwells in God’s house and in his daily life walks, with these angels for his companions, on God’s path, which by choice he has made his own, there is ever cast the broad buckler of God’s favour. He is safe from all evil on whom God looks with love, and he on whom God so looks is he whose heart dwells in God’s house and whose feet "travel on life’s common way in cheerful godliness." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.