Chapter 5: The God of Judgment and Forgiveness

The superscription states that this is a psalm of David. This is a lament psalm.

(5:1) Listen to my words, LORD, consider my lament.

“Lament” (hāgâ) refers to “quiet murmuring or whispering to oneself or others that can be heard but not understood by those around.”^[1] Kidner states that this self-talk grows throughout the psalm: “It is a barely audible self-communing, but there is a growing clarity as it breaks out into a cry for help (2) and then into articulate, disciplined and expectant prayer (2b, 3).”^[2]

What is the difference between groaning and grumbling? First, David’s complaints are legitimate. He isn’t complaining about showing up late to work and being written up. He’s being unjustly treated by dangerous people. Second, David is lamenting to God—not about God. Third, David is taking his complaints to God—not people. Where else should we take our pain and suffering than to God? (1 Pet. 5:7)

(5:2) Hear my cry for help, my King and my God, for to you I pray.

“My King and my God.” He wasn’t just the King and the God. He was my King and my God. He had a personal relationship with him.

“My King.” David doesn’t assert himself as the King. He knows that there is a King above the king.

(5:3) In the morning, LORD, you hear my voice. In the morning I lay my requests before you and wait expectantly.

“In the morning… in the morning.” This is an example—not an imperative. However, getting time with God in the morning is a great way to start the day.

“You hear my voice.” We are not praying to the ceiling or into the atmosphere. God is omnipresent and omniscient. So, when we pray, it’s as if God is sitting right in front of us in the room, listening to every word.

“I lay my requests before you.” Even during a lament, David doesn’t make demands. He brings his requests to God.

“And wait expectantly.” This can also be rendered “eagerly watch.” Kidner writes, “The word watch is used of God’s prophets posted to report the first sign of his answers.”^[3] David had an expectant attitude as he prayed, trusting that God is at work.

God hates evil

(5:4) For you are not a God who is pleased with wickedness. With you, evil people are not welcome.

David approaches God based on his own nature. Wilson writes, “The psalmist finds the grounds of confidence to approach Yahweh in the very character of God himself.”^[4] David knows that God will answer his prayer because he knows what God is like.

“You are not a God who is pleased with wickedness.” Humans joke about sin and often laugh about it. Furthermore, if the crowd is pressuring us, we will follow along with even serious acts of evil (e.g. Nazi Germany, the Rape of Nanking, etc.). Even with our modern sensibilities, it takes something truly heinous to get a reaction from us. Not so with God! David writes, “No evil dwells with You” (NASB).

(5:5) The arrogant cannot stand in your presence. You hate all who do wrong.

Why can’t the “boastful” (NASB), “arrogant” (NIV), and “proud” (NLT) stand in God’s presence? God’s nature is inherently humble (Phil. 2:5-7). Therefore, he cannot allow an arrogant person to stand in his presence, any more than a teacher could allow a know-it-all child to try to commandeer control of the classroom.

“You hate all who do wrong.” We often hear, “God hates the sin, but loves the sinner.” This verse states that God doesn’t differentiate between the sin and the sinner. Yet, how does this fit with Paul’s statement that God loved us when we were “helpless,” “ungodly,” “sinners,” and “enemies”? Surely, this is complicated—see comments on verse 7.

(5:6) You destroy those who tell lies. The bloodthirsty and deceitful you, LORD, detest.

It isn’t merely that God takes no pleasure in sin. He wants to destroy people who commit such sins.

God loves humans

(5:7) But I, by your great love, can come into your house. In reverence I bow down toward your holy temple.

If God hates evil and evil people, then how can anyone (David included) come into his presence? David doesn’t claim to be perfect or self-righteous. Instead, he hopes to come into God’s presence “by God’s great love [ḥesed].” God’s “great love” (ḥesed) is stronger than his hatred of evil. Wilson writes, “God’s holiness offers sinful humanity both its greatest problem and its greatest hope… Yahweh’s holiness is not just the basis for his judgment on sin but is at the same time the foundation for his work of salvation.”^[5]

“In reverence I bow down.” David doesn’t hope to “stand” (v.5) in God’s presence, but instead, he will “bow down.” He doesn’t bow in hopeless fear, but in “reverence.”

How can David refer to the “holy temple” if it didn’t exist in his day? Kidner believes that this term could be the language of later scribes: “David’s language has been adapted to the use of later worshippers.”^[6] It’s also possible that this use of the word “temple” has a broader range of referring to the “tabernacle.” David knew that his son would build the temple, so it isn’t difficult to imagine him using this language.

(5:8) Lead me, LORD, in your righteousness because of my enemies—make your way straight before me.

“Lead me, LORD.” David needs God to keep him righteous. Otherwise, he will be just like anyone else who is caught in sin. He needs God’s moral will (“your righteousness”), but he also needs God’s guidance (“make your way straight before me”).

(5:9) Not a word from their mouth can be trusted. Their heart is filled with malice. Their throat is an open grave. With their tongues they tell lies.

“Not a word from their mouth can be trusted.” David begins his indignation of the unrighteous by talking about truth. Truth is important to God. Lying and hypocrisy short-circuit any form of true spirituality.

“Their heart is filled with malice.” This can also be understood as “destruction” (NASB, ESV, NET) or the desire to “destroy others” (NLT). When you don’t have a basis for truth, nothing can restrain you from violence.

“Their throat is an open grave.” It would be disgusting to smell the decomposed body of an “open grave,” and this is how David describes the speech of the unrighteous.

“With their tongues they tell lies.” Again, trust and truth are essential to God.

(5:10) Declare them guilty, O God! Let their intrigues be their downfall. Banish them for their many sins, for they have rebelled against you.

“Declare them guilty, O God!” When we sin, we want mercy. But when others sin against us, we want justice. People deserve justice. David doesn’t ignore or minimize the justice of God.

“Intrigues… many sins… rebelled.” Justice should be fair. People should be judged for what they have done.

(5:11) But let all who take refuge in you be glad. Let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you.

“Take refuge in you… Spread your protection over them.” The context is the judgment of God. This explains how we can come out from under God’s judgment. The righteous man isn’t righteous because he acts righteous. He’s considered righteous because he “takes refuge in [God].”

“Those who love your name may rejoice in you.” David can grasp the truths that bring true joy. This can’t be taken away from us.

(5:12) Surely, LORD, you bless the righteous. You surround them with your favor as with a shield.

“You surround him” can also be translated “you crown him.”^[7]

Prayer from this psalm

“Heavenly Father, I need to know that you’re listening to me (vv.1-3). I’m bringing my requests to you, and I’m confident that you’re going to answer me (v.3). Here’s what I know: you hate evil. Therefore, you are not going to let evil go unpunished (vv.4-6). However, I know that you will accept me based on your love—not my righteousness. I’m trying to follow you, and I need your help with that (vv.7-8). My enemies, however, don’t care about you, about truth, or about righteousness. I pray you would be just with them (vv.9-10). But for anyone who turns to you, I pray you would be merciful (vv.11-12).”

^[1] Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002), 164.

^[2] Derek Kidner, Psalms 1–72: An Introduction and Commentary, vol. 15, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 74.

^[3] See Isaiah 21:6, 8; Micah 7:7; Habakkuk 2:1. Derek Kidner, Psalms 1-72: An Introduction and Commentary, vol. 15, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 74-75.

^[4] Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002), 166.

^[5] Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002), 167.

^[6] Derek Kidner, Psalms 1-72: An Introduction and Commentary, vol. 15, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 75-76.

^[7] Willem A. VanGemeren, “Psalms,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 91.