Psalm 5 [MT 5]

From the start God examines all the words that you speak, whether they are shameful, blasphemous or lying words; whether malicious, harmful or deceitful; or whether they are words of degradation, which through their deceit are able to overwhelm the one whom the lie injures. “You have loved words of destruction, a deceitful tongue.” … “Every careless word that people speak will return to them judgment.” How much more when you speak hurtful words do they become a hindrance and destruction to your spirit! God judges your cry: whether you have cried out against anyone unjustly, whether you have trumpeted unjust anger with your cry or whether you, overcome with such wrath, have called for the striking down of the innocent, like those who stoned Stephen: “Shouting with a loud voice, they covered their ears and in one spirit united against him they rushed him.” And their shout became a vehicle of murder. God, therefore, tests your words.… Therefore, since God will measure our words, let us give to him spiritual songs and canticles, hymns and psalms, becoming a sweet smell not by running to bars but by hastening to the church; not sunk in our drunkenness but adorned with sobriety; not dancing and being wanton like the Jews but glorifying the way of life of the apostles.… No one may walk into the royal dwelling leaping about; no one may stand before the king drunk. If such caution is followed on earth, how much more caution is there for the heavenly state and the kingdom that exists there? Let us live lives worthy of that kingdom, rejoicing and happy in the grace and mercy of our Lord Jesus Christ to whom there is glory and power from now to infinite ages of ages.

Homilies on the Psalms 9:2

Because of grace this hymn is sung, in behalf of the individual spirit or for the church called out for the divine inheritance, not a natural one but a spiritual one.

Fragments on the Psalms 5:1

If you say, “Give ear to my words,” utter those words that come from a gentle and loving person, containing nothing of the devil.… A supplicant, in fact, does not employ the language of an accuser.

Commentary on the Psalms 5:2-3

There are many who insist that the titles do not belong to the psalms but who really do not know why they hold such a view. If the titles were not found in all the manuscripts—Hebrew, Greek and Latin—their position would be tenable. Since, however, there are titles in the Hebrew books, and this one in particular marks the fifth psalm, I am amazed at the implication that there can be anything in Scripture without reason. If it be true that “not one jot or one title shall be lost from the Law,” how much more shall not a word or a syllable be lost?

Homily on Psalm 5

Who is she who is to obtain the inheritance? I believe it is the church, for it is the church who receives the inheritance.… David sings at the beginning that the church wins the inheritance at the end.… There are, however, several other interpretations. Many say that the psalm accords with the history of the people of Israel who long to return to Judea from Babylon, but they have failed to interpret “unto the end” and “for her that obtains the inheritance.” We, then, by “combining spiritual with spiritual” shall endeavor with the help of your prayers to consider this psalm as applying to the church.

Homily on Psalm 5

"Hear my words, O Lord" [Psalm 5:1]. Being called she calls upon the Lord; that the same Lord being her helper, she may pass through the wickedness of this world, and attain unto Him. "Understand my cry." The Psalmist well shows what this cry is; how from within, from the chamber of the heart, without the body's utterance, it reaches unto God: for the bodily voice is heard, but the spiritual is understood. Although this too may be God's hearing, not with carnal ear, but in the omnipresence of His Majesty.

Exposition on Psalm 5

On all sides the church of God is buffeted by many huge waves, as likewise is each soul that embraces the devout life, but each survives and breasts the billows by constantly invoking the divine aid. This in fact is what the inspired Word also teaches, instructing us how it behooves us both to entreat and implore the God and King of all.

Commentary on the Psalms 5:2

1–2

Above, the Psalmist set forth a prayer against those who persecute openly; here he prays against the deceitful, lest he be deceived. And concerning this he does two things. First, he sets forth a petition against the deceitful, lest he be deceived. Second, that the fallen may be restored, at "Lord, not in fury," etc. This Psalm has a title in which there is something new, and it reads thus: "Unto the end, for her who obtains the inheritance." Here a figure and a mystery are touched upon. The figure can be understood in two ways. First, according to the way the Gloss explains it, and as is found in the story of Gen. 21, that when Sarah saw Ishmael playing with her son Isaac, she was troubled and said to Abraham: "Cast out this handmaid and her son, for the son of the handmaid shall not be heir with my son Isaac." Sarah indeed understood that play to be a persecution against Isaac. Abraham, however, took it hard what Sarah had said about his son Ishmael; but God said to him: "Let it not seem harsh to you concerning the boy and your handmaid; in all that Sarah says to you, heed her voice, for in Isaac shall your seed be called," etc. As if to say: Isaac shall be your heir, not Ishmael. Hence below in chapter 25, it is said: "Abraham gave all that he possessed to his son Isaac, but to the sons of his concubines he gave gifts," etc. This Psalm can therefore be referred to this: that the people of the Jews, according to the figure, obtained the inheritance promised to Abraham, whose head and king was David. But according to the mystery, the Christian people obtain it: Gal. 4: "But we, brothers, are children of the promise according to Isaac." Therefore this Psalm tends unto the end, that is, unto Christ, whom it praises for her, namely for the Church, which obtains the inheritance, the synagogue having been rejected. In another way, according to the letter of Jerome, the title is: "For the leader, for the heirs, a song of David." And so it can be understood that this Psalm was composed for the victory that David had in the literal sense. And it should be known that David, while fleeing, lost his inheritance through Absalom, as is found in 2 Kgs. 16. Hence just as the preceding Psalm was for deliverance and victory against Absalom, so he composed this one for the recovery of his inheritance, because when David returned to Jerusalem, certain others had still maliciously risen up against him. Hence in 2 Kgs. 20, David commanded Amasa to summon all the men of Judah within three days to pursue Sheba the son of Bichri, "for the son of Bichri will afflict us more than Absalom." For he had passed through all the tribes of Israel as far as Abel, and all the chosen men had gathered to him; and when he was beheaded, David reigned over all Israel. In this Psalm, therefore, according to the literal sense, three things are considered. First, he asks to be heard. Second, he shows confidence in being heard, at "In the morning you will hear." Third, he sets forth his petition, at "Lord, lead me." Concerning the first, he does two things. First, he asks to be heard. Second, he indicates the reason for being heard, at "My king." It should be noted that one who wishes to ask something of someone proceeds in this way. First, he desires what he wishes to ask. Second, he considers the words to be proposed. Third, he presents them before the hearer. And conversely, the hearer: first, perceives the words by hearing; second, grasps the meaning of the words by understanding; third, is inclined to fulfill the desire of the petitioner. David therefore speaks to God according to this likeness. And first he asks the first thing, namely that God hear his words with outward hearing, when he says, "Give ear to my words, O Lord." Second, he asks for understanding, namely the comprehension of his words, when he says, "Understand my cry" -- not an outward cry, but an inward affection: Ps. 17: "My cry before him." Jerome has: "Understand my murmuring, which I have thought to propose." And this agrees with the translation that says "meditation." Third, he asks the third thing, namely to be heard: "Attend to the voice of my prayer," that is, be willing to hear my prayer: Ps. 69: "O God, attend to my help." But does God do these things separately -- hear, attend, and answer? It must be said that he speaks metaphorically, namely that God may approve all these: the outward words, the inward meditation, and what he proposes. Second, he sets forth the reason for being heard, when he says, "My king." And this is the beginning of the verse according to the Greek. A threefold reason for being heard is given, namely on God's part. The first of these is "My king." For it belongs to a king to govern. Since therefore this pertains to God, it pertains to him to provide what is necessary: Jer. 10: "Who will not fear you, O king of nations?" The other reason is that he is God; for God is the end of our desires and our preserver: Ps. 27: "In God my heart has hoped, and I have been helped," etc. And therefore he says, "My God": Is. 8: "Shall not a people seek a vision from their God, for the living and the dead?" etc. The third reason is taken from the one praying, when he says: "For to you I will pray, O Lord"; as if to say: it is fitting, because you have promised a hearing to those who pray. Mt. 7: "Everyone who asks receives, and the one who seeks finds, and to the one who knocks it shall be opened." Nor does it matter that Jerome says "I beseech," while here it says "I will pray," because this designates the continuation of prayer without ceasing; as if to say: I will so pray that nonetheless I am always beseeching: Lk. 18: "One ought always to pray and not lose heart."

Exposition on the Psalms of David

If one grants that indeed each animal recognizes the cry of its own offspring in the largest and most crowded flocks, that though a thousand calves may cry, the mother knows the cry of her own young, that though a thousand lambs may bleat, the female runs to the voice of her own and it does not fall, how much more among a thousand sinners crying out does God know the cry of the just and recognize him as the pure voice of his own child?

Homilies on the Psalms 10:5

"Attend to the voice of my supplication;" that is, to that voice, which he makes request that God would understand: of which what the nature is, he has already intimated, when he said, "Understand my cry. Attend to the voice of my supplication, my King, and my God" [Psalm 5:2]. Although both the Son is God, and the Father God, and the Father and the Son together One God; and if asked of the Holy Ghost, we must give no other answer than that He is God; and when the Father, and the Son, and the Holy Ghost are mentioned together, we must understand nothing else, than One God; nevertheless Scripture is wont to give the appellation of King to the Son. According then to that which is said, "By Me man comes to the Father," [John 14:6] rightly is it first, "my King;" and then, "my God." And yet has not the Psalmist said, Attend You; but, "Attend." For the Catholic faith preaches not two or three Gods, but the Very Trinity, One God. Not that the same Trinity can be together, now the Father, now the Son, now the Holy Ghost, as Sabellius believed: but that the Father must be none but the Father, and the Son none but the Son, and the Holy Ghost none but the Holy Ghost, and this Trinity but One God. Hence when the Apostle had said, "Of whom are all things, by whom are all things, in whom are all things," [Romans 11:36] he is believed to have conveyed an intimation of the Very Trinity; and yet he did not add, to Them be glory; but, "to Him be glory."

Exposition on Psalm 5

The person “who inherits” (as in the title of the psalm) is consecrated by prayers and by service to God as the first fruits of his daily deeds. Moreover, it is a token of his innocence to go forth from his chamber cleansed by his pure prayers and to be able to say to God, “Early in the morning I will wait on you, and I will look up.”

Commentary on Psalms 5:1-5

Think about the one on whom the sun of righteousness has arisen, expressing praise because of his grateful spirit to the author of the light. “In the morning,” he says, “you will hear my voice.” For to whom is it necessary to have gratitude for so much good, unless to you, Lord, who has brought the light to me, which is the source for the greatest illumination to me?

Fragments on the Psalms 5:4

Let those heed this who come to prayer only after countless activities.… “One must precede sunrise in giving you thanks,” Scripture says, remember, “and entreat you before the dawning of the day.” Now, you would not tolerate someone inferior to you preceding you in giving homage to the emperor; in this case, however, while the soul pays homage you are asleep, and you yield pride of place to creatures and do not anticipate the whole of creation that is made for you. You do not give him thanks; instead, when you get up, you wash your face and hands but ignore the fact your soul is uncleansed. Do you not realize that as the body is cleansed with water, so the soul is with prayer? So wash your soul before your body. Many evil stains besmirch it; expunge them by prayer. If, in fact, we hedged our mouth around in this fashion, we should lay a fine foundation for daily life.

Commentary on the Psalms 5:3

After the shadows recede from my heart and the light of the true Sun has arisen, then you will hear me, and I will be able to stand before you as a servant.

Brief Commentary on Psalm 5

"Because I will pray unto You [Psalm 5:3]. O Lord, in the morning You will hear my voice." What does that, which he said above, "Hear Thou," mean, as if he desired to be heard immediately? But now he says, "in the morning You will hear;" not, hear Thou: and, "I will pray unto You;" not, I do pray unto You: and, as follows, "in the morning I will stand by You, and will see;" not, I do stand by You, 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." [Romans 8:24] 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 You, O Lord;" that is, because You are so mighty to whom I shall make my prayer, "in the morning You will hear my voice." You are 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 "You will hear my voice." Why then did he say above not, "You will 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 does not yet understand that she was heard, because she does not yet see by whom she has been heard; and what she now says, "In the morning You will 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 proves you, that He may know whether ye love Him," [Deuteronomy 13:3] cannot be taken in any other sense, than, that you by Him may know, and that it may be made evident to yourselves, what progress you have made in His love.

Exposition on Psalm 5

"In the morning I will stand by You, and will see" [Psalm 5:3]. 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.

Exposition on Psalm 5

When the night of this world is over, the morning of the world to come will begin to shine.… Then we shall no longer have any need of light from books, for the true Light of the world will appear and enlighten us.

On the Tabernacle 3:27.21

This is the second part of the Psalm. Here he first shows that he has confidence concerning being heard. Second, the reason for his confidence, at "In the morning I will stand before you," etc. He says therefore: "You will hear my voice in the morning"; according to the letter, that is, swiftly, as if to say, in good time. For we ought to hope this from God, that he will hear us quickly: Is. 30: "At the voice of your cry, as soon as he hears, he will answer you." Likewise in the penultimate chapter: "While they are yet speaking, I will hear." The reason for confidence is given when he says, "In the morning I will stand before you," etc. Note that "morning" is said in four ways: namely, of the natural day: Gen. 1: "There was evening and morning, one day." Also of human life; and so youth is called morning. Ps. 89: "In the morning it flourishes and passes away." Also of the day of grace, at the first conversion of a person to God, because then one begins to have the light of grace: Ps. 89: "We have been filled in the morning with your mercy." Also of eternity: Ps. 29: "In the evening," that is, in the present life, "weeping shall have place, and in the morning," that is, of eternity, "gladness." A twofold reason for confidence is therefore assigned. First, because he stands in the morning, that is, he clings to God and prepares himself for God; hence Jerome has "I will prepare myself": Sir. 18: "Before prayer, prepare your soul, and do not be like one who tests God." In the morning, therefore, of the day, that is, in the early hours, "I will stand before you," that is, I will attend to you. And this because then a person is free from anxieties and has a freer heart for thinking about God: Ps. 62: "In the morning hours, Lord, I will meditate on you": Is. 26: "But also with my spirit within me, from early morning I will keep watch for you, and you will hear my voice," etc. Because he hears the devout. In the morning, namely of grace, the darkness of sin having been driven away, "I will stand and contemplate," as Jerome's text has. 2 Kgs. 23: "Like the light of dawn in the morning, without clouds, the sun rises," etc. "You will hear my voice," namely by freeing from sin and punishment. Or "in the morning," namely on the day of eternity: Job 38: "Where were you when the morning stars praised me?" etc. And then a person is totally heard. Or "in the morning," that is, from youth: "I will stand before you": Lam. 3: "It is good for a man when he has borne the yoke of the Lord from his youth": Eccl. 12: "Remember your Creator in the days of your youth," etc. "You will hear my voice," because Prov. 8: "Those who love me, I love; and those who watch for me early will find me." The second reason for confidence is that he sees; hence he says, "And I will see." And he explains this first -- how he stands -- when he says, "But I, in the abundance." First he says what he sees, namely who are those who are prevented from being heard, and what are the obstacles of this sort; and these are the wicked. Hence he says, "I will see," namely "that God," etc.

Exposition on the Psalms of David

It is true that evil is not from God, as is the opinion of some who say that evil has a substantial reality. For from the mouth of the Most High, the one willing there only be good, good and evil do not go forth.

Fragments on the Psalms 5:6

"The malignant man shall not dwell near You:" [Psalm 5:4] that is, he shall not so see, as to cleave to You.

Exposition on Psalm 5

"For You are not a God who hast pleasure in iniquity. The malignant man shall not dwell near You, nor shall the unrighteous abide before Your eyes. You have hated all that work iniquity, You will destroy all that speak a lie. The man of blood, and the crafty man, the Lord will abominate" [Psalm 5:4-6]. Iniquity, malignity, lying, homicide, craft, and all the like, are the night of which we speak: on the passing away of 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, "You are not a God who hast pleasure in iniquity." For if He were a God who had pleasure 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.

Exposition on Psalm 5

4–5

Here two things should be noted. First, that the wicked are excluded from these things. Second, that they are led into the evils of punishment, at "You hate all," etc. Concerning the first, he speaks of God as of a man who loves some and hates others. Here there can be a threefold degree: because the sin of one sinner pleases someone, the person of one sinning pleases another, and for yet another, neither pleases; but nevertheless one willingly and without indignation looks upon him. But this is not so with God, because sin does not please God, nor does he regard the familiarity of the sinner. Likewise, he disdains to look upon him. And therefore he says, as to the first, "I will see that you are not a God who wills iniquity," that is, it does not please you. As to the second, he says: "Nor shall the malicious dwell beside you," that is, you do not hold him in your familiarity: Ps. 100: "He shall not dwell in the midst of my house," etc. Likewise, Ps. 25: "I have hated the assembly of the malicious." As to the third, he says, "Nor shall the unjust," that is, sinners, "remain before your eyes," namely the eyes of approval: Hab. 1: "Your eyes are pure, and you cannot look upon iniquity."

Exposition on the Psalms of David

Whom does God hate? The evildoer. But if we are all sinners and every sinner is hated by God, it would naturally follow that we are all hated by God. If, however, we are all hated by God, how is it that we have been saved by grace?.… The psalmist did not say those who have been guilty of wrongdoing, but those who are wrongdoers. Those who persevere in sin are those who are held in abhorrence by God, but those who abandon the ways of sin are loved by the Lord.… These words are intended for sinners who are persisting in sin.

Homily on Psalm 5

"You have hated all that work iniquity." [Psalm 5:5] 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.

Exposition on Psalm 5

"Nor shall the unrighteous abide before Your eyes." [Psalm 5:5] 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.

Exposition on Psalm 5

5–6

Here he shows how they are led to punishment, and he sets forth a threefold order. For there is a threefold degree in the way someone hates another. First, he holds him in hatred, willing evil to him in his heart. Second, he carries this out by inflicting punishment. Third, if he has punished at some point, he nevertheless reconciles him to himself. But God first hates; hence he says, "You hate all," etc. Wis. 14: "Equally hateful to God are the impious man and his impiety." But against this, Wis. 11: "You love all things that are," etc. I respond: what God has made, he does not hate; but what he has not made, namely sin. But if we obstinately persist, he hates the sinner insofar as he does not call him back, and he orders him through punishments. Second, he inflicts punishment; and therefore he says: "You will destroy all who speak falsehood": Wis. 1: "The mouth that lies kills the soul." Note that falsehood is threefold: namely, pernicious, which is done to the harm of another, whether in spiritual or temporal matters, for example in teaching; and this is the most grave. Jocose, which is said for amusement. Officious, by which one speaks for the benefit of another, either temporally or spiritually. And according to Augustine, no officious lie is without sin, because if you lie to free someone, this is not good, for the Apostle says in Rom. 3: "Evil must not be done that good may come." Moreover, every evil could be done for the sake of good. Nevertheless, an officious lie can sometimes be venial. But a jocose lie is always venial. A pernicious lie, however, is always mortal; and it is of this that the text speaks here. Third, God hates in such a way that, inflicting punishments, he is not reconciled; hence he adds: "The man of blood and the deceitful one the Lord will abominate." We abominate those things that we do not tolerate in our awareness. Men of blood are called those whose desire is to shed blood: Prov. 1: "Their feet run to evil, and they hasten to shed blood": 2 Kgs. 16: "Go forth, man of blood." The deceitful one is he who speaks in deceit. But it should be noted that the Psalmist proceeds in an orderly way, because first a person simply works evil by thinking; and these God hates. But when they add malice by carrying it out, they provoke God to punish. But when they persist, then God abominates them: Prov. 17: "The life of the impious is an abomination to God," etc.

Exposition on the Psalms of David

What Scripture says in the words “you destroy all who speak falsehood” we should interpret as referring to heretics, both from the forward movement of the psalm and from the order within the movement itself. The doer of evil has, indeed, killed his own soul; but the heretic—the liar—has killed as many souls as he has seduced.… Every heretic is bloodthirsty, for every day he spills the blood of souls.… Deceitful is the right word. He is both a murderer and a practitioner of deceit. How is he deceitful? His words deliberately misrepresent the words of the Lord.… Just think of the condition of the heretic: the Lord abhors him!

Homily on Psalm 5

"The man of blood, and the crafty man, the Lord will abominate." What he said above, "You have hated all that work iniquity, You will 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 receives the inheritance."

Exposition on Psalm 5

"You will destroy all that speak a lie." [Psalm 5:6] 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 says he, "You will 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, [Exodus 1:19] 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." [Matthew 5:37] Nor is it without reason written in another place, "The mouth that lies slays the soul:" [Wisdom 1:11] 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 entrusted to any one, and he promises to return it, when he who entrusted 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 entrusted, 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 you cannot bear them now:" [John 16:12] and the Apostle Paul when he said, "I could not speak unto you as unto spiritual, but as unto carnal." [1 Corinthians 3:1] Whence it is clear that it is not blamable, sometimes not to speak what is true. But to say what is false is not found to have been allowed to the perfect.

Exposition on Psalm 5

Since evil and iniquity may not dwell with you, nor may they remain in your sight, I will enter into your house by your mercy. Then I will be able to say, “Early in the morning I will stand before you, and you will see me.” And since I enter into your house by no other way than by your mercy, with great reverence that is called your fear [i.e., the fear of God], I will worship you, having walked in spirit and truth.

Selections from the Psalms 5. 8-9

The holy temple of God is Christ, concerning which “God was in Christ reconciling the world to himself.” In the fear of God each one turns away from evil; in fear he worships in the temple of the Lord that is Christ.

Notes on the Psalms 5:8

Since, you see, the church has been gathered together out of such people—pagans, soothsayers, murderers, sorcerers, liars, cheats—it said, “you hate and abhor,” indicating that it was not due to its righteousness and good deeds but to God’s lovingkindness that it had been rescued from them and led into the precincts. So [the church] added, “I, on the contrary, in the abundance of your mercy, shall enter your house.” I mean, in case someone should say, “So how is it that you, who are guilty of this and that, are saved?” it mentioned the manner of salvation: it was due to God’s wonderful lovingkindness, to his ineffable goodness.

Commentary on the Psalms 5:4

"But I, in the multitude of Your mercy, will enter into Your house." "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 You are mindful of him, or the son of man that You visit him? I will enter into Your 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 you are"? Of which building He is the cornerstone, whom the Power and Wisdom of God coeternal with the Father assumed.

Exposition on Psalm 5

Next, when he says "But I," he shows how he stands before the Lord; and concerning this he does two things. First, he shows how he approaches God. Second, what prayer he offers, at "I will worship." Someone might therefore say to him: You say that the malicious one will not dwell beside you. But are you not a sinner? How then will you stand? And therefore he says, not according to my merits, but "in the abundance of your mercy I will enter," that is, I will draw near to you, "into your house." Or, in the literal sense, this means the temple, or the congregation of the faithful: 1 Tim. 3: "How one ought to conduct oneself in the house of God, which is the Church of God." Dan. 9: "For not on the basis of our justifications do we pour out our prayers before your face," etc. But since you are a sinner, that is, a man of blood, how do you approach or worship? Certainly "in your fear": Sir. 1: "He who is without fear cannot be justified"; therefore he says, "In your fear," that is, with reverence.

Exposition on the Psalms of David

One who wishes to know and to act rightly has many adversaries. There are people and demons full of envy whom the good deeds of those acting uprightly torment. The prophet, when he understood this, did not allow himself to fight by his own strength against those who rose up against him, but he called on God to extend his hand by which he could escape unharmed from so many enemies, saying, “You, O Lord, lead me in your righteousness; then it will happen that my path may be directed in your sight.”

Selections from the Psalms 5:11

There is … a human righteousness that depends on external laws, but it is inferior, possessing nothing perfect and complete, arising from human deliberation. It is your righteousness, on the contrary, that I seek, that has come down from you and leads up to heaven.… The present life, you see, is a way on which guidance from on high is required. I mean, if we want to enter a city, we need someone to show us the way; much more if we are to travel to heaven do we have need of grace from above to point out and determine the way and guide us on it. There are many paths to lead us astray, after all. Hence let us hold God’s right hand.

Commentary on the Psalms 5:4-5

What is this way of yours? The reading of holy Scripture. Direct my steps, therefore, lest I stumble in the reading of your Word through which I desire to enter your church, for everyone whose understanding of holy Writ is faulty falls down in the path of God.

Homily on Psalm 5

"Direct in Your sight my way." [Psalm 5:8] Nothing is clearer, than that he here sets forth that time, in which he is journeying onward. For this is a way which is traversed not in any regions of the earth, but in the affections of the heart. "In Your sight," he says, "direct my way:" that is, where no man sees; who are not to be trusted in their praise or blame. For they can in no wise judge of another man's conscience, wherein the way toward God is traversed.

Exposition on Psalm 5

Above he asked that his prayer be heard; here he sets it forth. And first he prays for himself. Second, for others. Concerning the first, he does two things. First, he sets forth the prayer. Second, he gives its reason, at "For there is not." Concerning the first, he asks for two things: namely, to be led and to be directed; and this because a person in the world is as on a road: Is. 30: "This is the way; walk in it." But those who travel along a road need two things: because if the road is not safe, they need an escort; or a guide, if it is uncertain. In the world, enemies are on every side: Ps. 141: "On this road where I walked, they hid a snare for me." Likewise, the way is unknown: Job 3: "To the man whose way is hidden," etc. And therefore he first asks, "Lord, lead me in your justice," according to your justice, or that I may walk in your justice; and this "on account of my enemies": Ps. 142: "Your good spirit will lead me into the right land: for the sake of your name, O Lord, you will give me life in your equity." "Direct my way in your sight." Another translation has, "Direct in my sight your way." The first agrees with Jerome; the second with the Greek; but the meaning is the same. As if to say: Lord, I am on a hidden way: Prov. 14: "There is a way that seems right to a man, but in the end it leads to death." And therefore, "direct me in your sight," that is, according to your providence, because nothing is hidden from you. Or "in your sight," that I may always please you. Or "in my sight your way," so that it may always be in my heart, that I may always be able to follow you.

Exposition on the Psalms of David

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. [Psalms 5:9] Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

Vain is the heart of the philosophers of alien ideas, about whom it is said, “The Lord knows the thoughts of the wise, that they are vain”; from their throats they spew out death-bearing dogmas as they teach the Word of God is not alive, and they bring forth lies and words of death.

Commentary on Psalms 5:10-11

Make sure your mouth is not a grave but a treasury. Treasuries, you know, differ markedly from graves: the latter corrupt what they receive; the former preserve it. Accordingly, keep for yourself the wealth that lasts forever, the search for wisdom, nothing fetid or rotting.

Commentary on the Psalms 5:5

Heretics do not have Christ, the Truth, on their lips because they do not have him in their heart.… Heretics are unhappy people; they are whited sepulchers, full of dead people’s bones.… Arius, Eunomius and other heretics have tongues like arrows, jaws like empty tombs.… “Open” is well said, for whenever anyone has been deceived enough to enter that tomb, the heretic is ready and draws him right in. The mouths of heretics are forever gaping.… They mean one thing in their heart; they promise another with their lips. They speak with piety and conceal impiety. They speak Christ and hide the Antichrist, for they know that they will never succeed with their seduction if they disclose the Antichrist. They present light only to conceal darkness; through light they lead to darkness.

Homily on Psalm 5

"For truth is not in their mouth" [Psalm 5:9]. To whose judgment of course then there is no trusting, and therefore must we fly within to conscience, and the sight of God. "Their heart is vain." How then can truth be in their mouth, whose heart is deceived by sin, and the punishment of sin? Whence men are called back by that voice, "Wherefore do ye love vanity, and seek a lie?"

Exposition on Psalm 5

When graves are filled in they keep the stench within, but when opened they release the awful smell. These people are like that, … spewing out words redolent of utter impiety and evil smells. Now, … these words … suggest blasphemy against God and lewd and licentious speech.

Commentary on the Psalms 5:7

Truly, those jaws are like those of a dead person, for they never or only with difficulty deign to speak God’s praises.

Sermon 68:2

Then when he adds "For," he assigns the reason for the petition and describes the enemies and the imminent danger. First, from the lack of good. Second, from the abundance of evil, at "For their heart," etc. The deficiency is that if they kept peace, he could be at peace with them and proceed safely. But "there is no truth in their mouth," because they have one thing in their mouth and another in their heart: Hos. 4: "There is no truth." And therefore I cannot proceed safely. Likewise, from the abundance of evil. And first, as to their scheming, when he says: "Their heart is vain," that is, they meditate on vain things, which they cannot attain, namely to deceive the poor who are guarded by you: Sir. 2: "Many are the snares of the deceitful." Second, from their greediness, because "their throat is an open grave." The throat serves for taste and speech. In one way it can be read as explained according to its ordering to speech, as if to say: their throat is an open grave; for just as the grave is the place of the dead, and a stench comes forth from it, so their speech kills others, either spiritually or corporally: 1 Cor. 15: "Bad company corrupts good morals." Likewise, the words of such people are fetid, because they speak shameful things: Sir. 2: "The hearts of the foul-smelling belch forth." In another way, it can be explained with regard to eating and greediness; and this we can take either literally, and so they are an open grave because they are voracious. And on account of this, to satisfy their voracity, they flatter and act unjustly. Or figuratively: just as a grave, of itself, is prepared to receive the dead, so these people are always prepared to deceive: Jer. 5: "His quiver is like an open grave." Third, as to their oppression: "With their tongues," etc. As if to say: through smooth words they lead to death: Rom. 16: "Through smooth speech and flattery they seduce the hearts of the innocent": Jer. 9: "Their tongue is a wounding arrow," etc. This can be the prayer of the just and of the Church.

Exposition on the Psalms of David

Those who refuse to know the Father, let them experience the Judge.… And how? The answer follows: “Let them fall by their own devices.” … Excellently said, … for heretics change or alter their doctrine from day to day. In fact, if a theologian learned in the Scriptures contends with them, overwhelming them with proof from the sacred books, what do they do but straightway look around in search of a new doctrine? They do not seek knowledge for the sake of salvation but look around for new doctrine to vanquish the opponent.… Let them fall by their own countless contrivances, and let them have but one recourse, you, my God.… You are, O Lord, sweet by nature, but sinners and heretics change the sweetness of your nature into bitterness of their evil devices.

Homily on Psalm 5

"Judge them, O God: let them fall from their own thoughts" [Psalm 5:10]. 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 afterwards, "Let all that hope in You rejoice," he says by way of prophecy; since he perceives that they will rejoice. Likewise is it said prophetically, "Stir up Your 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 wish for their good by the Psalmist, while 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 way 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." [Romans 2:15-16] "According to the multitude of their ungodlinesses drive them out:" [Psalm 5:10] 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 to them. 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 into the joy of Your Lord;" [Matthew 25:21] for similar to this expulsion is, "Cast him into outer darkness." [Matthew 25:30] "Since they have embittered You, O Lord" [Psalm 5:10] "I am," says He, "the Bread which came down from heaven;" [John 6:51] again, "Labour for the meat which wasts not;" [John 6:27] 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 speaks 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.

Exposition on Psalm 5

Next, when he says "Judge," he prays for others. And first, against the wicked. Second, for the good, at "And let them rejoice." Concerning the first, he does three things. First, he asks for their judgment. Second, he determines the mode of judgment, at "Let them fall," etc. Third, he assigns the cause of judgment, at "For they have provoked." He says therefore, "Judge them," since they are wicked. But it should be noted that judgment is twofold: namely, of discernment, by which even the good are judged: Ps. 42: "Judge me, O God, and distinguish my cause," etc. Second, of condemnation: Jn. 3: "He who does not believe is already judged." Here he speaks of the judgment of condemnation, by which the wicked will be judged at the last judgment; hence Jerome has, "Condemn them, O God." But against this: Mt. 5: "Pray for those who persecute and slander you." I respond. It must be said that the prophets in their prophecy did not speak by their own will: 2 Pet. 1: "For prophecy was never brought forth by human will, but by the Holy Spirit," etc. And therefore what they uttered, they said according to their understanding of divine justice; and therefore these were predictions of future events rather than their prayers. Hence "judge" means "I know that you will judge." A twofold mode of justice is set forth. First, that they may fail in their purpose. Second, that they may be removed from their place. By the first, the evils they intend are prevented; and therefore he says, "Let them fall from their designs," that is, from their plans: Job 5: "Who catches the wise in their own craftiness," etc. Or "let them fall," that is, let them be punished on account of their thoughts: Rom. 2: "Of thoughts accusing," etc. But by the second, they are expelled from the company of the good; hence it follows: "According to the multitude," etc. This will be then when, as Mt. 25 says: "Depart, you cursed," etc. Job 18: "He will be driven from light into darkness," etc. And he says, "according to the multitude of their impieties," because the mode of condemnation will be according to them: Deut. 25: "According to the measure of the offense shall be the manner of the stripes." The cause is given: "For they have provoked," that is, they have provoked to wrath. This shows in God not anger, but the will to punish. Another reading has, "They have embittered you," who are sweet, by sinning against you obstinately. Sinners first sin, then they aggravate their sin by obstinacy, and then God does not spare but is provoked, that is, moved to vengeance: Rom. 2: "Do you not know that the kindness of God leads you to repentance? But according to your hardness": Deut. 32: "They have provoked me by that which is no god," etc.

Exposition on the Psalms of David

It is the goal of good people to receive the inheritance promised to them, to follow the Lord, to have him living within as a companion, in accordance with those things that were promised, saying, “I will live with them and walk among them, and I will be their God, and they will be my people.”

Commentary on Psalms 5:12

Other joys, at any rate, are no better than flowing steams, no sooner seen than gone by. The happiness that is from God, by contrast, remains steady and has firm roots, is both ample and lasting, interrupted by no unforeseen circumstance but rendered more elevated by the very obstacles themselves.

Commentary on the Psalms 5:5

Someone who takes pride in the things of this life is no different from people enjoying themselves in dreams. What human thing is it, after all, tell me, of such a kind as to permit one to boast? Strength of body? But that is not an achievement of our willing, and hence is no grounds for boasting, especially since the body weakens and collapses in a flash, and the strong person suffers from the effects of not using it properly. This can also be said of the bloom of youth and a shapely figure, of riches, of power, of luxury, and of all the things of this life. To boast in God, on the contrary, and in love for him, is a greater honor than all others and a distinction outshining diadems beyond telling, even if the one boasting is in prison. This honor is not interrupted by disease, by old age, by the pressure of affairs, by variety of seasons, by death itself, at which times instead it shines more brightly.

Commentary on the Psalms 5:5-6

Our beatitude is of the future, to which alone the promise refers. Let some rule with power; others possess wealth; still others receive honors and recognition. We, however, are miserable in this life in order to be happy in the next. Let us follow Christ our Lord. He who says he believes in Christ “ought himself also to walk, just as he walked.” Christ, the Son of God, “has not come to be served but to serve”;46 he did not come to command but to obey; he did not come to have his own feet washed but to wash the feet of his disciples; he did not come to strike others but to be struck; he did not give blows, but he received them; he did not crucify but was crucified; he did not destroy but himself suffered destruction; he was poor to make us rich; he was scourged for our sake, let us offer our cheek to the blows; let us lay bare our back to receive the stripes; let us imitate Christ. He who is struck with blows imitates Christ; he who strikes imitates the Antichrist.

Homily on Psalm 5

"And let all rejoice that hope in You;" those of course to whose taste the Lord is sweet. "They will exult for evermore, and You will dwell in them" [Psalm 5:11]. This will be the exultation for evermore, when the just become the Temple of God, and He, their Indweller, will be their joy. "And all that love Your name shall glory in You:" as when what they love is present for them to enjoy. And well is it said, "in You," as if in possession of the inheritance, of which the title of the Psalm speaks: when they too are His inheritance, which is intimated by, "You will dwell in them." From which good they are kept back, whom God, according to the multitude of their ungodlinesses, drives out.

Exposition on Psalm 5

Next, when he says "And let them rejoice," he sets forth the petition. And first he states it. Second, he adds the exposition, "Forever." Concerning the first, he does two things. First, he states what he asks for, namely joy; hence he says, "Let them rejoice," for this is the end of all good things. Ps. 67: "Let the just feast and exult before God, and let them delight in gladness." Second, for whom he asks, namely for those who hope; hence, "Who hope in you." Next, when he says "Forever they shall exult," he explains. First, he says "Let them rejoice." Second, when he says "Let them hope," at "For you have blessed the just." For the joy of the saints in the homeland is everlasting; and therefore he says "forever"; and secure, hence he adds, "And you will dwell in them"; full, for which reason he adds, "And they shall glory," etc. It is indeed everlasting, not temporal: Is. 51: "Everlasting joy shall be upon their heads," etc. Secure, without disturbance: Is. 32: "My people shall sit in the beauty of peace and in tents of confidence." And therefore he says, "And you will dwell in them," as a protector; hence Jerome has, "And you will protect them": Rev. 21: "Behold, the tabernacle of God with men, and he will dwell with them." It is also full; and this is evident from four things. First, from the glory conceived thereby; hence "they shall glory," because no one glories in a thing unless he possesses it excellently. But the saints possess God most excellently; therefore he says, "They shall glory." Second, from the matter, because they glory in the fullest thing, and in every good: Jn. 16: "Until now you have asked nothing in my name; ask and you shall receive, that your joy may be full": Jn. 15: "That my joy may be in you," etc. And therefore he says, "In you." Third, from the companionship, because a person alone cannot rejoice well in something, but only when he has friends with him sharing in that good; and therefore he says, "All." Ps. 86: "The dwelling of all who rejoice is in you." Fourth, from the perfection, "who love"; for it is proper to friends to rejoice in the good of a friend, nor does a person easily let go of what he loves.

Exposition on the Psalms of David

What harm, after all, could come to you from the mockery of human beings, even the whole world, when the Lord of the angels praises and extols you? Just as, consequently, should he not bless you, no matter if all the inhabitants of earth and sea sang your praises, it would do you no good. So make it the complete object of your attention that he extol you, that he bestow the crown. If this were the case, we should be the most exalted people of all, even if we were in poverty, if failing health, at death’s door.

Commentary on the Psalms 5:6

This victory wreath is woven of mercy, as David says elsewhere, “Who crowns you with mercy and compassion.” It is also woven of righteousness, as Paul says, “Hereafter there is set aside for me the wreath of righteousness.” It is also a wreath of grace, as another author says, “She will defend you with a wreath of graces.” Yet it is also a wreath of honor, as Isaiah says, “there will be the wreath of hope, woven of honor.” The wreath, you see, has all these attributes—lovingkindness, righteousness, grace, honor, comeliness. The gift, after all, comes from God, offering a grace of many hues. It is also a wreath proof against corruption, as Paul says, “Whereas their purpose is to gain a corruptible wreath, ours is incorruptible.”

Commentary on the Psalms 5:12

God is our shield, he is our crown. He protects us as if he were a shield; as God he crowns us. He is our shield; he is our crown.… Let us give thanks to God, and let us beseech him in his good will to be our shield and crown that we may never depart from him and that we may follow him and declare with Jeremiah: “I was not weary of following you.”

Homily on Psalm 5

Does anyone really crown with a shield, you ask? Surely, he who crowns, crowns with flowers, or with gold or with other crowns. Now how does one crown with a shield? But the Lord’s shield is a crown, for he surrounds us with his protection and defends us and so crowns us.

Homily on Psalm 5

"For You will bless the just man" [Psalm 5:12]. 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 of merit, but of the grace of God. "For all have sinned, and want the glory of God." [Romans 3:23] "For whom He called, them He also justified; and whom He justified, them He also glorified." [Romans 8:30] 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 Your good will You have 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." [Romans 5:10] This is that unconquerable shield, whereby the enemy is driven back, when he suggests despair of our salvation through the multitude of tribulations and temptations.

Exposition on Psalm 5

Let us consider how this psalm closes with such a sweet and fitting end, indicating with a single word the benefits of the Lord that even volumes cannot explain.… “Your good will”: since the Lord’s call precedes any merit, and he does not find anyone worthy, but makes him worthy, it is described as a gracious call; otherwise, it would have been called just. So this is his good will that calls us and draws us to God. We are not able to think or to do anything that is beneficial unless we receive this from the Author of goodness. Thus, as the Apostle says, “For we cannot think anything of ourselves, as if there is something originating from ourselves, but our sufficiency is from God.”

Explanation of the Psalms 5:13

Next, when he says "For," he shows why they hope. First, because of the gift of grace. Second, from the mercy of predestination, etc. From the gift of grace, hence he says, "For you have blessed the just," namely by giving him a special grace: Eph. 1: "He blessed us with every spiritual blessing in the heavenly places." And the mercy of predestination: Eph. 1: "We have been predestined according to the purpose of his will, who works all things in all." And this is what he says: "With the shield of your good will," that is, with the eternal will of his mercy, which from eternity disposed to save: Eph. 1: "He chose us before the foundation of the world, that we should be holy and spotless." What he says, "as with a shield," implies that the very will of God is like a shield against all evils: 2 Kgs. 23: "The Lord is my shield and my strength," etc. Or here it is like a shield protecting, but in the homeland it is like a shield crowning. For it was the ancient custom of the Romans to use round shields, and in these they placed the hope of victory; and when they triumphed, they used the same shield as a crown. And hence the saints are depicted with a round shield on their heads, because having obtained a triumph over their enemies, they bear a round shield on their heads, after the manner of the Romans, as a crown. He says therefore: "With the shield of your good will you have crowned us"; as if to say, for the shield of our coronation we have your good will, which defends us here and crowns us there.

Exposition on the Psalms of David