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The psalm is a prayer, a solemn address to God, at a time when the psalmist was brought into distress by the malice of his enemies. Many such times passed over David, nay, there was scarcely any time of his life to which this psalm may not be accommodated, for in this he was a type of Christ, that he was continually beset with enemies, and his powerful and prevalent appeals to God, when he was so beset, pointed at Christ's dependence on his Father and triumphs over the powers of darkness in the midst of his sufferings. In this psalm, I. David settles a correspondence between his soul and God, promising to pray, and promising himself that God would certainly hear him, Ps 5:1-3. II. He gives to God the glory, and takes to himself the comfort, of God's holiness, Ps 5:4-6. III. He declares his resolution to keep close to the public worship of God, Ps 5:7. IV. He prayed, 1. For himself, that God would guide him, Ps 5:8. 2. Against his enemies, that God would destroy them, Ps 5:9,10. 3. For all the people of God, that God would give them joy, and keep them safe, Ps 5:11,12. And this is all of great use to direct us in prayer.

1. "Author of the psalm" - This psalm also purports to be a psalm of David, and there is nothing in it to lead us to doubt that this opinion is correct. It is ascribed to him in all the versions, and by all the ancient Hebrew writers, and the contents are such as we might expect from him.

2. "The occasion on which the psalm was composed." This is not specified in the title to the psalm, and there is nothing in the psalm itself that can enable us to determine it with certainty. There can be no improbability in supposing that there were some events in the life of David, or that there were some particular circumstances, which suggested the thoughts in the psalm, but all those local and personal allusions are suppressed, as it does not appear to have been the writer's object to disclose private feelings, but to give utterance to sentiments, though perhaps suggested by private and personal considerations, which might be of permanent use to the church at all times.

There is evidence in the psalm itself that the author at the time of its composition was beset by enemies, and that he was in the midst of peril from the designs of violent men, Psalm 5:6, Psalm 5:8-10. Who those enemies were, however, he does not specify, for the object was to express sentiments that would be of use, to all who might be in similar circumstances, by showing what were the true feelings of piety, and what was the real ground of trust for the people of God at such times; and this object would not have been furthered by any specifications in regard to the foes which surrounded him at the time.

Flaminius (see Rosenmuller) supposes that the psalm was composed in the time of Saul, and in reference to the persecutions which David experienced then; but most interpreters have referred it to the time of Absalom's rebellion. Most of the Jewish writers, according to Kimchi (see DeWette), suppose that it had reference to Doeg and Ahithophel; but, as DeWette remarks, since they lived at different times, it cannot be supposed that the psalm had reference to them both. There is no improbability in supposing that the psalm was composed with reference to the same circumstances as the two preceding - that important event in the life of David when his own son rose up in rebellion against him, and drove him from his throne. In those prolonged and fearful troubles it is by no means improbable that the royal poet would give utterance to his feelings in more than one poetic effusion, or that some new phase of the trouble would suggest some new reflections, and lead him anew to seek consolation in religion, and to express his confidence in God. The psalm has a sufficient resemblance to the two preceding to accord with this supposition, and it can be read with profit with those scenes in view.

3. "Contents of the psalm." The psalm, so far as the sentiment is concerned, may be properly regarded as divided into four parts:

I. An earnest prayer of the author to God to hear him; to attend to his cry, and to deliver him, Psalm 5:1-3. His prayer in the morning he would direct to him, and with the returning light of day he would look up to him. In his troubles his first act would be each day to call upon God.

II. An expression of unwavering confidence in God as the protector and the friend of the righteous, and the enemy of all wickedness, Psalm 5:4-7. God, he was assured, had no pleasure in wickedness; would not suffer evil to dwell in his presence; would abhor all that was false and deceitful, and he might, therefore, in all his troubles, put his trust in him. In view of this fact - this characteristic of the divine nature - he says that he would enter his holy temple, where prayer was accustomed to be made, with confidence, and worship with profound reverence, Psalm 5:7.

III. Prayer to God, in view of all this, for his guidance and protection in his perplexities, Psalm 5:8-10. He felt himself surrounded by dangers; he was in perplexity as to the true way of safety; his enemies were powerful, numerous, and treacherous, and he beseeches God, therefore, to interpose and to deliver him from them - even by cutting them off. He prays that they might fall by their own counsels, and that, as they had rebelled against God, they might be checked and punished as they deserved.

IV. An exhortation, founded on these views, for all to put their trust in God, Psalm 5:11-12. What he had found to be true, all others would find to be true; and as he in his troubles had seen reason to put his trust in God, and had not been disappointed, so he exhorts all others, in similar circumstances, to do the same.

"To the chief muscian." See the note on the title to Psalm 4:1-8.

David continues instant in prayers Psalm 5:1, Psalm 5:2; makes early application to God, Psalm 5:3; and shows the hatred which God bears to the workers of iniquity, Psalm 5:4-6. His determination to worship God, and to implore direction and support, Psalm 5:7, Psalm 5:8. He points out the wickedness of his enemies, Psalm 5:9, and the destruction they may expect, Psalm 5:10; and then shows the happiness of those who trust in the Lord, Psalm 5:11, Psalm 5:12.

This Psalm is inscribed to the chief Musician upon Nehiloth, A Psalm of David. As neginoth may signify all kinds of instruments struck with a plectrum, stringed instruments, those like the drum, cymbals, etc.; so nechiloth, from חל chal, to be hollow, to bore through, may signify any kind of wind instruments, such as the horn, trumpet, flute, etc. See on Psalm 4:1-8 (note). The Septuagint have, Εις το τελος, ὑπερ της κληρονομουσης, "In favor of her who obtains the inheritance." The Vulgate and Arabic have a similar reading. The word נחילות nechiloth they have derived from נחל nachal, to inherit. This may either refer to the Israelites who obtained the inheritance of the promised land, or to the Church of Christ which obtains through him, by faith and prayer, the inheritance among the saints in light. This Psalm is, especially, for the whole Church of God.

INTRODUCTION TO Psalm 5

To the chief Musician upon Nehiloth, a Psalm of David. This psalm, being written by David under the inspiration of the Holy Spirit, is inscribed and sent to him who had the direction and management of the musical instruments used in religious worship in David's time, and afterwards in the temple service, called "nehiloth"; as the preceding psalm is inscribed to him who presided over those called "neginoth", Psalm 4:1; and as they seem to be such instruments as were played upon with the hand, stringed instruments, so these seem to be wind instruments, such as were blown with the mouth; as the flute, cornet, pipe, trumpet, and hautboy; the word being derived from the same root as "chalil", the pipe, is, and signifies hollow, and so designs such hollow instruments as above: Rabbenu Hai (x) thinks the instrument intended was so called from the humming of bees, which its sound resembled; "nechil shel deborim", with the Rabbins (y), signifying a swarm of bees; and a word from the same root in the Arabic language is used for a bee (z); though others have thought it might be so called from the murmuring noise of a brook or river, to which the sound of it might be like; because a word from the same root this is thought to come in the Hebrew language signifies a brook or river. The Septuagint version, which is followed by the Vulgate Latin and Ethiopic versions, renders it, "for that which obtained the inheritance"; and the Arabic version, "concerning the inheritance"; and to this agrees the old Midrash (a) of the Jews; but what is the meaning is left to everyone to conjecture; the reason of these versions is because the root from whence this word is supposed to be derived signifies to "inherit": the Targum renders the whole inscription thus, "to sing upon the dances a song of David", as it does the title of the preceding psalm; Aben Ezra takes the word, as he does "neginoth", to be the first word of some song, to the tune of which this psalm was to be sung; and Jarchi interprets it "troops" or "armies", and says it is a prayer on account of the troops of enemies that came against Israel; and that the singer said this psalm on the behalf of all Israel. The Syriac interpreter calls it a prayer in the person of the church, when it went in the morning to the house of the Lord. The occasion of it seems to be the same with that of the two former: and certain it is that the psalmist was in distress by reason of wicked men when he wrote it, as appears from several passages in it; the ancient Jewish doctors (b) understood by them Doeg and Ahithophel; some think it was penned, as the preceding psalm, on account of the rebellion of Sheba, 2 Samuel 20:1.

(x) Apud Kimchi & Ben Melech in loc. So David de Pomis, Lexic. fol. 93. 1.((y) Maimon. in Misn. Bava Kama, c. 10. s. 2.((z) Alnachal, "apes", Arab. vers. Deut. i. 44. (a) Midrash Tillim apud Viccars. in loc. (b) Apud Kimchi & Arama in loc.

V.

Psalm 5:7 makes the inscription to this psalm suspicious. (See Note.) The address, “my king,” also denoting the theocratic relation of Jehovah to His people, seems more natural in. an invocation supposed to come from the entire faithful Israel—an invocation for help against the idolatrous part of the nation now in power, and preparing, if not actually beginning, persecution. The psalm is therefore rightly assigned to the troublous times of the later monarchy, possibly the reign of Manasseh. The bitterness of possible estrangement from the Temple and its services makes itself visible enough here, in feelings natural to this period. It is plain that when Psalms 5 was composed the adherents of Jehovah’s religion were the objects of dislike and calumny.

The parallelism is marked and well sustained.

Title.—Properly, to the leader on the flutes or to the precentor, with flute accompaniments. (See Note to inscription, Psalms 4)

Nehiloth.—Properly, nechîlôth: that is, bored instruments. The LXX., followed by the Vulg., translate, “on behalf of the heiress,” i.e., according to Augustine, “the Church;” but this is founded on a wrong etymology. Some Rabbins, deriving from a Chaldee word meaning “a swarm of bees,” make it refer to the multitudes reciting the psalm; others to the humming or hoarse sound of the musical accompaniment; others to a particular tune, “the drones.” Of the use of flutes in the religious services of the Hebrews we have proof in 1Samuel 10:5, 1Kings 1:40, Isaiah 30:29. Possibly the plural form may indicate the double flute. (See Bible Educator, ii. 89.)

Another morning prayer, uttered by one who is exposed to danger from the machinations of unscrupulous and hypocritical enemies. The title assigns it to David, and he might have written thus when he was in the court of Saul, or shortly before the outbreak of Absalom’s rebellion.

It has been urged that Psalm 5:7 assumes the existence of the Temple, and is therefore decisive against the Davidic authorship. This however is not certain. The term “house of the Lord” presents no difficulty. It is used of the Tabernacle (Exodus 23:19; Exodus 34:26; Deuteronomy 23:18; Joshua 6:24; 1 Samuel 1:24; 1 Samuel 3:15), and also of the tent which David pitched for the ark on Mount Zion (2 Samuel 12:20). But could this ark-tent be called a temple? The Heb. word hêycâl denotes a spacious building, whether temple or palace (Psalm 45:8; Psalm 45:15), and would not be a strictly appropriate designation for it. It is however applied to the sanctuary at Shiloh (1 Samuel 1:9; 1 Samuel 3:3), and may have remained in use, and been applied to the ark-tent in David’s time. It should at any rate be noticed that in Psalm 27:4; Psalm 27:6, ‘house of the Lord,’ ‘temple,’ and ‘tent’ (A.V. tabernacle) are all used in close juxtaposition.

It is moreover at least possible that here, as in Psalm 11:4, Psalm 18:6, Psalm 29:9 (?), the temple is heaven, the dwelling-place of God, of which the earthly temple is but the symbol.

The Psalm opens with an urgent cry for a favourable hearing (Psalm 5:1-3). Jehovah will not tolerate the wicked (Psalm 5:4-6); but the Psalmist, through His lovingkindness, is admitted to His presence. He prays that he may be preserved from falling into the snares of his insidious foes (Psalm 5:7-9); and that their just condemnation and punishment may exhibit a proof of God’s righteous government which will cheer the hearts of His servants (Psalm 5:10-12).

The title may be rendered with R.V., For the Chief Musician; with the Nehiloth, or, (marg.) wind instruments. See Introd. pp. xxi, xxiv.

Ps 5:1-12.

Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people.

1. meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings, as in

Ro 8:26, 27.

Upon Nehiloth - The title of Psalm 4:1-8 is, "upon Neginoth." As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided over those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here, Nehiloth - נחילות nechı̂ylôth, plural. נחילה nechı̂ylâh, singular - is supposed by Gesenius, Lexicon, to denote a flute, or pipe, as being "perforated," from חלל châlal, to bore." The word occurs only in this place. Very various opinions have been entertained of its meaning. See Hengstenberg, "Com." The Latin Vulgate and the Septuagint understand it as meaning "inheritance" - the same as נחלה nachălâh, and as being somehow designed to refer to the people of God "as" a heritage. Latin Vulgate: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint - ὑπὲρ τῆς κληρονομούσης huper tēs klēronomousēs. So Luther, Fur das Erbe. What was the precise idea affixed to this it is not very easy to determine. Luther explains it, "according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him." The true interpretation, however, is evidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of music specified. Why it was adapted particularly to "that" instrument of music cannot now be determined. Horsley renders it "upon the flutes." Compare Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158-170.

A Psalm of David - See introduction to Psalm 3:1-8.

Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer. This form of the petition is, that he would attend to his "words" - to what he was about to "express" as his desire. He intended to express only what he wished to be granted.

Consider my meditation - Understand; perceive, for so the word rendered "consider" properly means. He desired that he would regard the real import of what is here called his "meditation;" that is, he wished him not merely to attend to his "words," but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be sincere and truthful, yet they could not express "all" his meaning. There were desires of the soul which no language could convey - deep, unuttered "groanings" (compare Romans 8:26-27), which could not be uttered in language. There is a difference, however, in rendering the word translated "meditation." Most interpreters regard it as derived from הגה hâgâh, to meditate (see the notes at Psalm 1:2) - and as thus denoting "thought," or "meditation." Gesenius and some others regard it as derived from הגג hāgag, obsolete root - meaning to set on fire, to kindle; and hence, that it means here "heat," fervour of the mind; and then, fervent cry, or prayer. See "Rosenmuiller" also in "loc." DeWette concurs with Gesenius, and supposes that it should be rendered "sigh" or complaint. Prof. Alexander renders it "thought." Horsley renders it, "my sighing," but says he is in doubt whether it refers to an "internal desire of the mind," in opposition to "words" in the former part of the verse, or to a "prayer uttered sotto voce, like the private prayer usually said by every person before he takes his seat in the church" - the "internal motion of the mind toward God." It is not easy to determine the true meaning, but the probability is that it refers to an internal emotion - a fervent, ardent feeling - perhaps finding partial expression in sighs Romans 8:26, but which does not find expression in words, and which words could not convey. He prayed that God would attend to the "whole" desires of the soul - whether expressed or unexpressed.