A Meditation on Psalm 5

Give ear to my words, O Lord;
consider my groaning.
Give attention to the sound of my cry,
my King and my God,
for to you do I pray.
O Lord, in the morning you hear my voice;
in the morning I prepare a sacrifice for you and watch.
For you are not a God who delights in wickedness;
evil may not dwell with you.
The boastful shall not stand before your eyes;
you hate all evildoers.
You destroy those who speak lies;
the Lord abhors the bloodthirsty and deceitful man.
But I, through the abundance of your steadfast love,
will enter your house.
I will bow down toward your holy temple
in the fear of you.
Lead me, O Lord, in your righteousness
because of my enemies;
make your way straight before me.
For there is no truth in their mouth;
their inmost self is destruction;
their throat is an open grave;
they flatter with their tongue.
Make them bear their guilt, O God;
let them fall by their own counsels;
because of the abundance of their transgressions cast them out,
for they have rebelled against you.
But let all who take refuge in you rejoice;
let them ever sing for joy,
and spread your protection over them,
that those who love your name may exult in you.
For you bless the righteous, O Lord;
you cover him with favor as with a shield.

The fifth psalm, like the two before it, plead for God’s intervention. The psalmist is assaulted by wicked men, so he leans on the Lord in prayer and sacrifice. He focuses this psalm on voices: his voice cries out righteously to God; his enemies’ voices lie.

Is there anything that a voice lifted up in prayer cannot accomplish? The Lord turned the rain off and on like a spigot because of Elijah’s prayers. James, the brother of Jesus, cites the power of those prayers when he encourages us to pray: “Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another, that you may be healed” (Jas 5.13-16). Let us never be timid in bringing our requests before the Lord.

In contrast, is there nothing that the perversity of the human tongue cannot ruin? The men who assault the psalmist boast and lie and thus heap up the wrath of God against themselves. The psalmist focuses especially on their lying. “Their inmost self is destruction,” he writes. All that comes out of them is disorder and death; “their throat is an open grave.” In the Ancient Near East, an open grave was considered to be one’s access to the dead. The liar is Sheol on legs. To speak with him is to speak with the dead.

The worst thing the psalmist can imagine happening to these wicked men is their own schemes falling back on them. God has a big enough poetic streak to do just that. Remember Haman.

Most of the psalm focuses on God’s blessings for the psalmist rather than on His curses for the enemies. Whereas the Lord “destroy[s] those who speak lies,” He leads His faithful to His house. If the enemies get death and destruction, the psalmist gets life. He finds that life in the Lord’s house, learning the Lord’s ways, offering prayer and sacrifice.

God protects the spiritual life of His faithful. “Let all who take refuge in you rejoice… spread your protection over them… you cover him with favor as with a shield.” Let us all appeal to the Lord’s favor when the Adversary presses us. May he fall by his own counsels! And may God strengthen our faith when we call on Him in prayer.

A Meditation on Psalm 3

O Lord, how many are my foes!

Many are rising against me;

many are saying of my soul,

“There is no salvation for him in God.” Selah

But you, O Lord, are a shield about me,

my glory, and the lifter of my head.

I cried aloud to the Lord,

and he answered me from his holy hill. Selah

I lay down and slept;

I woke again, for the Lord sustained me.

I will not be afraid of many thousands of people

who have set themselves against me all around.

Arise, O Lord!

Save me, O my God!

For you strike all my enemies on the cheek;

you break the teeth of the wicked.

Salvation belongs to the Lord;

your blessing be on your people! Selah

The third psalm is the first lament of the psalter. It is telling that it appears so early and immediately after such a strong profession of faith in God’s sovereignty. “Man born of woman is few of days and full of trouble,” and the example of the psalter invites us to cast our troubles on the Father. He is the God who answers cries: the cries of Abel’s blood coming up from the ground (Gen 4), the cries of barren Rachel (Gen 30.22-23) the cries of captive Israel enslaved in Egypt (Exd 2.24), the cries of Jonah in the fish’s gut (Jonah 2), the cries of Daniel confessing the sins of Israel from Babylon (Dan 9.23), the cries of Zechariah and Elizabeth asking for a son (Luke 1.13), the cries of Cornelius the righteous centurion (Acts 10.1-8), and the cries of all the martyrs (Rev 6.9-10; 19.1-2). Cast your cares on Him day to day, for He hears your cries.

I say that the psalm is a lament, but it is hard to categorize. Is it truly a lament? It clearly seems to be up until the first Selah, but there is no more lamentation in the remainder of the psalm. In fact, the lamentation itself comes to rest on the psalmist’s concern for God’s glory: “Many are saying of my soul, ‘There is no salvation for him in God.’” The psalmist fears for his life, but he fears more for what his death will do for the reputation of God. Oh, that we should have such faith!

The psalmist’s enemies may doubt the salvation of God, but the psalmist does not. The remainder of the psalm professes confidence that the Lord can save and that He will save. In fact, the psalmist sees the salvation of God proleptically, as if it has already happened: “I cried out to the Lord, and He answered me from His holy hill.”

The psalmist sprinkles this profession of faith with an imprecation against his enemies: “For you strike all my enemies on the cheek; / you break the teeth of the wicked.” What is most striking about the imprecation is its object. The superscription before the psalm tells us that David composed this psalm as he fled his son, Absalom, so we are to read Absalom into David’s description of God slapping cheeks and breaking teeth.

Absalom’s rebellion comes at the tail end of a series of sordid events. The trouble begins in 2 Sam 13 when Absalom’s half-brother, Amnon, rapes Absalom’s sister, Tamar. Tamar gives ample proof of the misdeed, but David refuses to act against the crown prince. This leads Absalom to put Amnon to death himself and eventually take the throne from his father, whom he sees as a failed judge.

David doesn’t mention his own culpability for Absalom’s betrayal in Psalm 3. Reading the story in 2 Samuel, one is unsure if David is even aware that his passivity drove Absalom to kill Amnon and attempt a coup. How many of us are aware of all our shortcomings and sins? Psalm 3 teaches us to call upon the Lord regardless. We do not have to be perfect to entreat the Lord, only faithful.

It is not a light thing that David asks of the Lord. The Lord indeed saves David from the hand of Absalom, but it is a pyrrhic victory. Twenty thousand men of Israel perish in the battle. Worse, in David’s estimation, is Absalom’s death at the hands of Joab, despite David’s command to spare him. “The king was deeply moved and went up to the chamber over the gate and wept…. So the victory that day was turned into mourning for all the people” (2 Sam 18-19).

David was faithful to ask God to save him, and God was faithful to do so, but sin will out in a man’s life. “You break the teeth of the wicked” is a true but fearful thing to pray, for it turns against us as much as it turns against our enemies. Let us turn our hearts to the Lord, and may the Lord’s blessing be on His people.