But as for me, in the abundance of your loving kindness I will come into your house. I will bow toward your holy temple in reverence of you.
Parallel Translations
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But as for me, in the abundance of your loving kindness I will come into your house. I will bow toward your holy temple in reverence of you.
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But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
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(5-8) But as for me, in the abundance of Thy lovingkindness will I come into Thy house; I will bow down toward Thy holy temple in the fear of Thee.
Cross-references (23)
Passages linked to Psalms 5:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 132:7 “We will go into his dwelling place. We will worship at his footstool.
- Psalms 138:2 I will bow down toward your holy temple, and give thanks to your Name for your loving kindness and for your truth; for you have exalted your Name and your Word above all.
- Hebrews 4:16 Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.
- Psalms 69:13 But as for me, my prayer is to you, Yahweh, in an acceptable time. God, in the abundance of your loving kindness, answer me in the truth of your salvation.
- Hebrews 12:28-29 Therefore, receiving a Kingdom that can’t be shaken, let’s have grace, through which we serve God acceptably, with reverence and awe, for our God is a consuming fire.
- Isaiah 55:7 Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon.
- Daniel 6:10 When Daniel knew that the writing was signed, he went into his house (now his windows were open in his room toward Jerusalem) and he kneeled on his knees three times a day, and prayed, and gave thanks before his God, as he did before.
- Romans 5:20-21 The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
- Joshua 24:15 If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve Yahweh.”
- 1 Peter 1:17-19 If you call on him as Father, who without respect of persons judges according to each man’s work, pass the time of your living as foreigners here in reverent fear, knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers, but with precious blood, as of a lamb without blemish or spot, the blood of Christ,
- 1 Kings 8:29-30 that your eyes may be open toward this house night and day, even toward the place of which you have said, ‘My name shall be there;’ to listen to the prayer which your servant prays toward this place. Listen to the supplication of your servant, and of your people Israel, when they pray toward this place. Yes, hear in heaven, your dwelling place; and when you hear, forgive.
- 1 Kings 8:38 whatever prayer and supplication is made by any man, or by all your people Israel, who shall each know the plague of his own heart, and spread out his hands toward this house,
- Hosea 3:5 Afterward the children of Israel shall return, and seek Yahweh their God, and David their king, and shall come with trembling to Yahweh and to his blessings in the last days.
- Luke 6:11-12 But they were filled with rage, and talked with one another about what they might do to Jesus. In these days, he went out to the mountain to pray, and he continued all night in prayer to God.
- Acts 9:31 So the assemblies throughout all Judea, Galilee, and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit.
- Psalms 51:1 Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions.
- Psalms 52:8 But as for me, I am like a green olive tree in God’s house. I trust in God’s loving kindness forever and ever.
- Psalms 55:16 As for me, I will call on God. Yahweh will save me.
- Psalms 69:16 Answer me, Yahweh, for your loving kindness is good. According to the multitude of your tender mercies, turn to me.
- Isaiah 64:11 Our holy and our beautiful house where our fathers praised you is burned with fire. All our pleasant places are laid waste.
- 1 Kings 8:35 “When the sky is shut up, and there is no rain, because they have sinned against you; if they pray toward this place, and confess your name, and turn from their sin, when you afflict them,
- Psalms 28:2 Hear the voice of my petitions, when I cry to you, when I lift up my hands toward your Most Holy Place.
- Psalms 130:4 But there is forgiveness with you, therefore you are feared.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain Some think that the word and, by which this…
Some think that the word and, by which this sentence is joined to the preceding, is put for but; as if David, comparing himself with the ungodly, declared and assured himself that God would be merciful to him, while he abhorred and would destroy the wicked. But I leave it to my readers to judge whether it does not suit the passage better to consider this verse as an inference from what goes before, which might be put in this form: ”O Lord, thou canst not bear with the wicked; when, therefore, I am saved out of their hands by thy power, I will come to present myself before thee in thy temple, to give thee thanks for the deliverance which thou hast vouchsafed to me.” If the former interpretation be preferred, then the prophet, by simply commending his own piety towards God, separates himself from the class of whom he spoke. The scope of the passage leads us to understand him as promising to give thanks to God. He had before spoken of his enemies as hated of God; and now, being persuaded that God will keep him in safety, he calls himself to the exercise of gratitude. I will come into thy temples says he, in the multitude of thy mercy; as if he had said, I may now seem to be in a condition almost desperate, but by the favor of God, I shall be kept in perfect safety. This passage, therefore, teaches us, that when we are afflicted by the most distressing temptations, we ought to set the grace of God before our eyes, in order thereby to be supported with the hope of the divine interposition amidst the greatest dangers. Farther, as our carnal minds either wickedly undervalue the grace of God, or put the low estimate upon it which is commonly put by the world, let us learn to extol its wonderful greatness, which is sufficient to enable us to overcome all fears. The primary object of David was to encourage himself in the assured hope of preservation from the mercy of God; but at the same time he shows, that upon obtaining deliverance, he will be grateful to God for it, and keep it in remembrance. And as hypocrites, in giving thanks to God, do nothing else but profane his name, inasmuch as they themselves are unholy and polluted, he therefore resolves to come in the fear of God, in order to worship him with a sincere and upright heard. Again, we may hence draw the general truth, that it is only through the goodness of God that we have access to him; and that no man prays aright but he who, having experienced his grace, believes and is fully persuaded that he will be merciful to him. The fear of God is at the same time added, in order to distinguish genuine and godly trust from the vain confidence of the flesh.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain In the deepest of his tentations he putteth his…
In the deepest of his tentations he putteth his full confidence in God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 5:7 But as for me, I will come…
Psa 5:7 But as for me, I will come [into] thy house in the multitude of thy mercy: [and] in thy fear will I worship toward thy holy temple.
Ver. 7. But as for me] Who am conscious of none of these foul and flagitious practices. The upright shall dwell in God’s presence, Job 12:16 Psa 140:13 : not so the hypocrite and ungodly. He is like a vagabond begging at the gate, and not knowing whether the master of the house is providing for him an alms or a cudgel.
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I will come into thine house, &c.] He knew that the ark and mercy seat were never separated.
And in thy fear will I worship, &c.] The fear of God is, 1. Servile; this David meaneth not. 2. Filial or amicable. And this, again, is either Timor culpae, fear to offend so good a God, and to forget his favour, Pro 8:13, or Timor cultus, the fear that is to be expressed in our addresses to Almighty God, that reverential godly fear, Jer 5:22 Heb 12:28 Psa 2:11, and here. Thus the very angels make their addresses to the most high God with greatest self abasements, Isa 6:5 How much more should we silly and sinful creatures! Omnino oportet nos orationis tempore curiam intrare coelestem (saith Bernard) in qua Rex regum stellato sedit solio, circumdante innumerabili et ineffabili beatorum spirituum exercitu. Quanta ergo cum reverentia, quanto timore, quanta illuc humilitate accedere, debet e palude sua procedens et repens vilis ranuncula! that is, at prayer time we should enter into the heavenly palace, where the King of kings sitteth in a stately throne, environed with an innumerable company of angels and saints. With how great reverence, therefore, godly fear, and humility should a poor paltry frog come, who is newly crawled out of his guzzle!
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I will come, to wit, with holy boldness and…
I will come, to wit, with holy boldness and confidence, as becomes thy son and servant; whereas mine enemies cannot appear in thy presence with any comfort and safety, Psa 5:5.
Into thy house, to wit, the tabernacle; from which, though I be now excluded, through the malice and power of mine adversaries, yet thou wilt, I doubt not, restore me to my former opportunities of coming thither to worship thee, which was my constant custom and chief joy.
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In the multitude of thy mercy, or, by thy great mercy, i.e. trusting only to thy great mercy for admittance thither, and acceptance there. Or, for or became of thy many mercies to me, for which I will come to pay my thanks and service unto thee.
In thy fear; with a holy dread and reverence of thy majesty, and of thy house, and a due care to please thee in my religious worship, and in the whole course of my life; which he opposeth to the carelessness of his enemies, who came thither so rudely and presumptuously, and with the conscience of such wicked hearts and lives.
Toward thy holy temple; looking towards it, when I cannot come to it. Compare Dan 6:10. Or, at thy holy temple, i.e. the tabernacle, which is sometimes called by that name.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain In these verses David gives three characters - of…
In these verses David gives three characters - of himself, of his enemies, and of all the people of God, and subjoins a prayer to each of them.
I. He gives an account of himself and prays for himself, Psa 5:7, Psa 5:8.
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1. He is stedfastly resolved to keep closely to God and to his worship. Sinners go away from God, and so make themselves odious to his holiness and obnoxious to his justice: "But, as for me, that shall not keep me from thee." God's holiness and justice are so far from being a terror to the upright in heart, to drive them from God, that they are rather by them invited to cleave to him. David resolves, (1.) To worship God, to pay his homage to him, and give unto God the glory due unto his name. (2.) To worship him publicly: "I will come into thy house, the courts of thy house, to worship there with other faithful worshippers." David was much in secret worship, prayed often alone (Psa 5:2, Psa 5:3), and yet was very constant and devout in his attendance on the sanctuary. The duties of the closet are designed to prepare us for, not to excuse us from, public ordinances. (3.) To worship him reverently and with a due sense of the infinite distance there is between God and man: "In thy fear will I worship, with a holy awe of God upon my spirit," Heb 12:28. God is greatly to be feared by all his worshippers. (4.) To take his encouragement, in worship, from God himself only. [1.] From his infinite mercy. It is in the multitude of God's mercy (the inexhaustible treasures of mercy that are in God and the innumerable proofs and instances of it which we receive from him) that David confides, and not in any merit or righteousness of his own, in his approaches to God. The mercy of God should ever be both the foundation of our hopes and the fountain of our joy in every thing wherein we have to do with him. [2.] From the instituted medium of worship, which was then the temple, here called the temple of his holiness, as a type of Christ, the great and only Mediator, who sanctifies the service as the temple sanctified the gold, and to whom we must have an eye in all our devotions as the worshippers then had to the temple.
2. He earnestly prays that God, by his grace, would guide and preserve him always in the way of his duty (Psa 5:8): Lead me in thy righteousness, because of my enemies - Heb. "Because of those who observe me, who watch for my halting and seek occasion against me." See here, (1.) The good use which David made of the malice of his enemies against him. The more curious they were in spying faults in him, that they might have whereof to accuse him, the more cautious he was to avoid sin and all appearances of it, and the more solicitous to be always found in the good way of God and duty. Thus, by wisdom and grace, good may come out of evil. (2.) The right course which David took for the baffling of those who sought occasion against him. He committed himself to a divine guidance, begged of God both by his providence and by his grace to direct him in the right way, and keep him from turning aside out of it, at any time, in any instance whatsoever, that the most critical and captious of his enemies, like Daniel's, might find no occasion against him. The way of our duty is here called God's way, and his righteousness, because he prescribes to us by his just and holy laws, which if we sincerely set before us as our rule, we may in faith beg of God to direct us in all particular cases. How this prayer of David's was answered to him see Sa1 18:14, Sa1 18:15.
II. He gives an account of his enemies, and prays against them, Psa 5:9, Psa 5:10. 1. If his account of them is true, as no doubt it is, they have a very bad character; and, if they had not been bad men indeed, they could not have been enemies to a man after God's own heart. He had spoken (Psa 5:6) of God's hating the bloody and deceitful man. "Now, Lord," says he, "that is the character of my enemies: they are deceitful; there is no trusting them, for there is no faithfulness in their mouth." They thought it was no sin to tell a deliberate lie if it might but blemish David, and render him odious. "Lord, lead me," says he (Psa 5:8), "for such as these are the men I have to do with, against whose slanders innocency itself is no security. Do they speak fair? Do they talk of peace and friendship? They flatter with their tongues; it is designed to cover their malice, and to gain their point the more securely. Whatever they pretend of religion or friendship, two sacred things, they are true to neither: Their inward part is wickedness itself; it is very wickedness. They are likewise bloody; for their throat is an open sepulchre, cruel as the grave, gaping to devour and to swallow up, insatiable as the grave, which never says, It is enough," Pro 30:15, Pro 30:16. This is quoted (Rom 3:13) to show the general corruption of mankind; for they are all naturally prone to malice, Tit 3:3. The grave is opened for them all, and yet they are as open graves to one another. 2. If his prayer against them is heard, as no doubt it is, they are in a bad condition. As men are, and do, so they must expect to fare. He prays to God to destroy them (according to what he had said Psa 5:6, "Thou shalt destroy men of this character," so let them fall; and sinners would soon throw themselves into ruin if they were let alone), to cast them out of his protection and favour, out of the heritage of the Lord, out of the land of the living; and woe to those whom God casts out. "They have by their sins deserved destruction; there is enough to justify God in their utter rejection: Cast them out in the multitude of their transgressions, by which they have filled up the measure of their iniquity and have become ripe for ruin." Persecuting God's servants fills the measure as soon as any thing, Th1 2:15, Th1 2:16. Nay, they may be easily made to fall by their own counsels; that which they do to secure themselves, and do mischief to others, by the over-ruling providence of God may be made a means of their destruction, Psa 7:15; Psa 9:15. He pleads, "They have rebelled against thee. Had they been only my enemies, I could safely have forgiven them; but they are rebels against God, his crown and dignity; they oppose his government, and will not repent, to give him glory, and therefore I plainly foresee their ruin." His prayer for their destruction comes not from a spirit of revenge, but from a spirit of prophecy, by which he foretold that all who rebel against God will certainly be destroyed by their own counsels. If it is a righteous thing with God to recompense tribulation to those that trouble his people, as we are told it is (Th2 1:6), we pray that it may be done whenever we pray, Father, thy will be done.
III. He gives an account of the people of God, and prays for them, concluding with an assurance of their bliss, which he doubted not of his own interest in. Observe, 1. The description he gives of God's people. They are the righteous (Psa 5:12); for they put their trust in God, are well assured of his power and all-sufficiency, venture their all upon his promise, and are confident of his protection in the way of their duty; and they love his name, are well pleased with all that by which God has made himself known, and take delight in their acquaintance with him. This is true and pure religion, to live a life of complacency in God and dependence on him. 2. His prayer for them: "Let them rejoice; let them have cause to rejoice and hearts to rejoice; fill them with joy, with great joy and unspeakable; let them shout for joy, with constant joy and perpetual; let them ever shout for joy, with holy joy, and that which terminates in God; let them be joyful in thee, in thy favour, in thy salvation, not in any creature. Let them rejoice because thou defendest them, coverest them, or overshadowest them, dwellest among them." Perhaps here is an allusion to the pillar of cloud and fire, which was to Israel a visible token of God's special presence with them and the special protection they were under. Let us learn of David to pray, not for ourselves only, but for others, for all good people, for all that trust in God and love his name, though not in every thing of our mind nor in our interest. Let all that are entitled to God's promises have a share in our prayers; grace be with all that love Christ in sincerity. This is to concur with God. 3. His comfort concerning them, Psa 5:12. He takes them into his prayers because they are God's peculiar people; therefore he doubts not but his prayers shall be heard, and they shall always rejoice; for, (1.) They are happy in the assurance of God's blessing: "Thou, Lord, wilt bless the righteous, wilt command a blessing upon them. Thou hast in thy word pronounced them blessed, and therefore wilt make them truly so. Those whom thou blessest are blessed indeed." (2.) "They are safe under the protection of thy favour; with that thou wilt crown him" (so some read it); "it is his honour, will be to him a diadem of beauty, and make him truly great: with that thou wilt compass him, wilt surround him, on every side, as with a shield." A shield, in war, guards only one side, but the favour of God is to the saints a defence on every side; like the hedge about Job, round about, so that, while they keep themselves under the divine protection, they are entirely safe and ought to be entirely satisfied.
In singing these verses, and praying them over, we must by faith put ourselves under God's guidance and care, and then please ourselves with his mercy and grace and with the prospect of God's triumphs at last over all his enemies and his people's triumphs in him and in his salvation.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain But as for me, I will come into thy…
But as for me, I will come into thy house,.... The tabernacle of Moses, sometimes called the house of God, Ch1 9:23; for as yet the temple was not built. Here David had been used to go in times past; and though he was now in a kind of exile from it, he was confident he should again enter into and determined so to do whenever he had an opportunity, and that in the following manner:
in the multitude of thy mercy; grace or goodness. God is rich in mercy, abundant in goodness and truth; there is a multitude of mercy, love, and grace in his heart, and which is stored up in his covenant, and displayed in his Son, and in the provision of him as a Saviour of lost sinners; abundant mercy is shown in regeneration, in adoption, and in the forgiveness of sins, and in every spiritual blessing, and in the gift of eternal life. And now, not relying on his own merits, strength, and righteousness, or leaning to his own understanding, but trusting in the mercy, grace, and goodness of God in Christ, and in hope of finding more grace and mercy to help in time of need; with thankfulness for what he had received, he determines, by divine leave and assistance, to enter, into the house of the Lord: and whatever other persons did, whom he had before described, it was his resolution to serve the Lord, under a sense of his mercy and goodness to him; which laid him under an obligation so to do, and is the true principle from which all service should proceed;
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and in thy fear will I worship toward thy holy temple; either heaven, the habitation of God's holiness, towards which, and to God there, the psalmist would lift up his eyes, his hands, and heart; or the tabernacle, at the door of which the worship of God was performed, the sacrifices were brought, and God met his people; and therefore he says he would worship towards the temple or tabernacle, Lev 1:3. And it may be that David has reference to the Messiah, the medium of divine worship; whose human nature was typified by the tabernacle and temple, in which the fulness of the Godhead dwells: the psalmist therefore purposes to worship God in Christ, and to perform all acts of worship, as prayer, praise, hearing the word, offering sacrifice, &c. in the name and faith of Christ; looking towards him for the presentation of his services by him, and for the acceptance of them with God through him: and this he desired to do in the "fear" of God; not with a slavish fear, but with reverence and godly fear; with a fear influenced by the multitude of God's mercy, grace, and goodness, in art humble modest manner, not trusting to, or depending upon, any service done by him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Come - With holy boldness and confidence. Mercy -…
Come - With holy boldness and confidence. Mercy - Trusting only in thy great mercy. Fear - With an holy dread and reverence of thy majesty. Towards - Looking towards it, when I cannot come to it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. In the multitude of thy mercy] David…
Verse 7. In the multitude of thy mercy] David considered it an inexpressible privilege to be permitted to attend public worship; and he knew that it was only through the multitude of God's mercy that he, or any man else, could enjoy such a privilege. He knew farther that, from the multitude of this mercy, he might receive innumerable blessings in his house. In this spirit, and with this dependence, he went to the house of the Lord. He who takes David's views of this subject will never, willingly, be absent from the means of grace.
In thy fear] Duly considering the infinite holiness of thy majesty, will I worship, אשתחוה eshtachaveh, will I bow and prostrate myself in the deepest self-abasement and humility.
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Toward thy holy temple.] If David was the author of this Psalm, as is generally agreed, the temple was not built at this time: only the tabernacle then existed; and in the preceding clause he speaks of coming into the house, by which he must mean the tabernacle. But temple here may signify the holy of holies, before which David might prostrate himself while in the house, i.e., the court of the tabernacle. Even in the house of God, there is the temple of God; the place where the Divine Shechinah dwells. God was in Christ reconciling the world to himself. In him dwelt all the fulness of the Godhead bodily. In all ages and dispensations, Jesus was ever the temple where the Supreme Deity was met with and worshipped. The human nature of Jesus was the real temple of the Deity. Nowhere else can God be found.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 5:7. But I will come into thy house…
Psa 5:7. But I will come into thy house — Namely, into thy tabernacle, with holy boldness and confidence, as becomes thy son and servant; in the multitude of thy mercy — Trusting only in thy great mercy for admittance thither and acceptance there. Or, for, or because of thy many mercies to me: for which I will come to render thanks and praise, and to pay the service so justly due to thee for thy goodness. And in thy fear — With a holy dread and reverence of thy majesty; will I worship — In spirit and in truth, thee who art a spirit, who searchest the heart, and requirest truth in the inward parts, toward thy holy temple — Hebrew, the temple of thy holiness, looking toward it when I cannot come to it. Or, as אל היכל, el heecal, may be rendered, at thy holy temple, that is, the tabernacle, which is sometimes called by that name.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain But as for me - While it is their…
But as for me - While it is their characteristic that they are wicked, and have no desire to serve God; and while with such characteristics they can have no hope of access to God, and no reason to suppose that he will hear their cry, I am inclined to enter his house, and I feel the assurance that he will listen to my prayer. In character and ill feelings he was wholly unlike them.
I will come into thy house - Indicating his expectation and his hope that he would yet be permitted to enter the courts of the Lord, from which he was now driven away (see the introduction to the psalm), and his purpose thus to acknowledge God. The word “house” here refers to the tabernacle, which was regarded as the house or dwelling place of God. The word was applied to the entire structure, embracing all the courts, as being sacred to God, as the word was subsequently to the whole of the temple. It was the holy of holies, however, which was regarded as the special dwelling-place of God, and that none were permitted to enter but the high priest, and he but once in the year. (See the notes at Heb 9:1-7.)
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In the multitude of thy mercy - In thine abundant mercy. He expected to be delivered from his present troubles, and he felt assured that God would permit him again to enter his earthly courts, and to offer his vows and thanksgivings there.
And in thy fear - In profound reverence for thee. Fear, or reverence, is often employed to denote devotion or worship.
Will I worship toward thy holy temple - The worshippers were not permitted to enter the temple, but worshipped “toward” it; that is, looking toward it, or prostrating themselves toward it as the special dwelling-place of God. If they were in the courts around the temple, they worshipped with their faces toward the place where God was supposed to reside; if they were far away, even in distant lands, they still directed their faces toward Jerusalem and the temple, as the Muslims now do toward Mecca. See the notes at Dan 6:10. It has been objected, from the use of the word “temple” here, that this psalm could not have been written by David, as the temple was not built until the time of Solomon. But in reply to this it may be observed that the word here used - היכל hêykâl - is a word of large signification, and might be applied to any place of worship. It means, properly, a large and magnificent building, a palace, Pro 30:28; Isa 39:7; Dan 1:4; and then, the place where Yahweh was supposed to reside, or the place of his worship; and might be applied to the tabernacle as well as to the temple. In fact, it is “often” applied to the tabernacle that was in use before the building of the temple, 1Sa 1:9; 1Sa 3:3; 2Sa 22:7. Compare Gesenius’ Lexicon.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain But--as in Psa 2:6, literally, "and."
But--as in Psa 2:6, literally, "and."
house-- (Ch1 9:23), the tabernacle.
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temple--literally, "palace," applied to God's residence, the Holy of Holies (Sa1 3:3; Sa2 22:7); the inner part of the tabernacle.
toward--not in; the high priest alone was allowed to enter.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 7. But as for me—A sudden transition from the…
7. But as for me—A sudden transition from the vile and abhorrent character of his enemies to the beautiful unfoldings of a true piety.
Thy house—The habit of devout and sincere worship is here placed foremost, as the representative virtue of his life, comprehending all others. True piety is the source of human righteousness.
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In the multitude of thy mercy— Not in the spirit of vainglory does he contrast himself with his enemies, as did the Pharisee mentioned Luk_18:11; but humbly, and in conscious rectitude, he ascribes all his goodness to God’s mercy.
Temple—Same as house, preceding. Not necessarily the temple of Solomon, if it were already standing, but tabernacle, or consecrated place of worship. See 1Sa_1:9; 2Sa_22:7; Psa_18:6; and notes on Psa_19:9; Psa_84:10; Psa_116:19
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. I will come &c.] Better, as R.V., following…
7. I will come &c.] Better, as R.V., following the order of the original: in the multitude [or, abundance] of thy lovingkindness will I come into thy house. Cp. Psa_69:13; Psa_69:16, Psa_106:7; Psa_106:45. The wicked are excluded from Jehovah’s presence by their own act; the godly man is admitted to it by Jehovah’s grace. Note the contrast between “the multitude of thy lovingkindness,” and “the multitude of their transgressions,” Psa_5:10.
and in thy fear] Omit and. Fear, reverent awe, is the right spirit for approach to a holy God. Cp. Psa_2:11; Heb_12:28-29.
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will I worship] The Heb. word means to prostrate one’s self, the Oriental attitude of reverence to a superior or supplication (Gen_18:2); hence in general, of the corresponding disposition of mind, to worship. The Psalmist worships facing the sanctuary which was the outward sign of Jehovah’s presence among His people. Or is the heavenly temple meant? (1Ki_8:22).
7–9. In sharp contrast to the banishment of the wicked from God’s presence is the Psalmist’s freedom of access. He prays for the special guidance needed by one who is surrounded by insidious enemies.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) House . . . temple.—These words must certainly…
(7) House . . . temple.—These words must certainly be taken literally, and not, as Hupfeld suggests, metaphorically, or in a spiritual sense with reference to Psa_5:4. The reference to worship hardly allows the rendering palace, though the derivation of the Hebrew word permits it. No doubt either explanation is possible; but neither would have been suggested but for the title to the psalm; and it is clear (see General Introduction) that historical exactness was not regarded in affixing the psalm-titles.
Worship.—Literally, prostrate myself towards, as in 1Ki_8:29; Psa_28:2. (Comp. Daniel’s attitude of prayer towards Jerusalem, and that of the Moslems now towards Mecca.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain But... I will come into thy house; rather, unto…
But... I will come into thy house; rather, unto thy house. David, as a layman, would not be entitled to enter within the tabernacle. He would draw near to it, probably bring his offering, and then worship toward it (see the following clause). In the multitude of thy mercy; or, through the abundance of thy mercy. (comp. Psa_69:13, Psa_69:16) It was by God"s mercy that David lived, that he was maintained in health and strength, that he had a desire to go to God"s house, and was permitted to worship there. Of all these mercies he is deeply sensible. And in thy fear will I worship. David"s worship is never without fear a reverent sense of God"s greatness, power, and perfect holiness. Toward thy holy temple. "David would, according to the custom of the worship then established, turn himself in the time of prayer to the place where the gracious presence of the Lord had its seat". (Hengstenberg; scrap. Psa_28:2 Psa_138:7 1Ki_8:30, 1Ki_8:33, 1Ki_8:38, 1Ki_8:42, 1Ki_8:44, 48 Dan_6:10 Jon_2:4)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 7. David saith, In thy fear will I…
Ver. 7. David saith, In thy fear will I worship toward thy holy temple. The temple did shadow forth the body of our Lord Christ, the Mediator, in whom only our prayers and service are accepted with the Father which Solomon respected in looking towards the temple. Thomas Manton, D.D., 1620-1677.
Ver. 7. But as for me, etc. A blessed verse this! a blessed saying! The words and the sense itself, carry with them a powerful contrast. For there are two things with which this life is exercised, HOPE and FEAR, which are, as it were, those two springs of #Jud 1:15, the one from above, the other from beneath. Fear comes from beholding the threats and fearful judgments of God; as being a God in whose sight no one is clean, every one is a sinner, every one is damnable. But hope comes from beholding the promises, and the all-sweet mercies of God; as it is written (#Ps 25:6), "Remember, O Lord, thy loving kindnesses, and thy tender mercies which have been ever of old." Between these two, as between the upper and nether millstone, we must always be ground and kept, that we may never turn either to the right hand or to the left. For this turning is the state peculiar to hypocrites, who are exercised with the two contrary things, security and presumption. Martin Luther.
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Ver. 7. Multitude of thy mercy. Dwell upon the varied grace and goodness of God.
Ver. 7. The devout resolution
Ver. 7.
1. Observe the singularity of the resolution.
2. Mark the object of the resolution. It regards the service of God in the sanctuary. "I will come into thine house...in thy fear will I worship towards thy holy temple."
3. The manner in which he would accomplish the resolution. (1) Impressed with a sense of the divine goodness: "I will come into thy house in the multitude of thy mercy." (2) Filled with holy veneration: "And in thy fear will I worship."
William Jay, 1842.
Ver. 8. Now we come to the second part, in which the Psalmist repeats his arguments, and goes over the same ground again.
Lead me, O Lord, as a little child is led by its father, as a blind man is guided by his friend. It is safe and pleasant walking when God leads the way.
In thy righteousness, not in my righteousness, for that is imperfect, but in thine, for thou art righteousness itself.
Make thy way, not my way, straight before my face. Brethren, when we have learned to give up our own way, and long to walk in God's way, it is a happy sign of grace; and it is no small mercy to see the way of God with clear vision straight before our face. Errors about duty may lead us into a sea of sins, before we know where we are.
None
Ver. 8. God's guidance needed always and especially when enemies are watching us.
Ver. 9. This description of depraved man has been copied by the Apostle Paul, and, together with some other quotations, he has placed it in the second chapter of Romans, as being an accurate description of the whole human race, not of David's enemies only, but of all men by nature. Note that remarkable figure,
Their throat is an open sepulchre, a sepulchre full of loathsomeness, of miasma, of pestilence and death. But, worse than that, it is an open sepulchre, with all its evil gases issuing forth, to spread death and destruction all around. So, with the throat of the wicked, it would be a great mercy if it could always be closed. If we could seal in continual silence the mouth of the wicked it would be like a sepulchre shut up, and would not produce much mischief. But, "their throat is an open sepulchre," consequently all the wickedness of their heart exhales, and comes forth. How dangerous is an open sepulchre; men in their journeys might easily stumble therein, and find themselves among the dead. Ah! take heed of the wicked man, for there is nothing that he will not say to ruin you; he will long to destroy your character, and bury you in the hideous sepulchre of his own wicked throat. One sweet thought here, however. At the resurrection there will be a resurrection not only of bodies, but characters. This should be a great comfort to a man who has been abused and slandered. "Then shall the righteous shine forth as the sun." The world may think you vile, and bury your character; but if you have been upright, in the day when the graves shall give up their dead, this open sepulchre of the sinner's throat shall be compelled to give up your heavenly character, and you shall come forth and be honoured in the sight of men.
They flatter with their tongue. Or, as we might read it, "They have an oily tongue, a smooth tongue." A smooth tongue is a great evil; many have been bewitched by it. There be many human ant-eaters that with their long tongues covered with oily words entice and entrap the unwary and make their gain thereby. When the wolf licks the lamb, he is preparing to wet his teeth in its blood.
Ver. 9. If the whole soul be infected with such a desperate disease, what a great and difficult work it is to regenerate, to restore men again to spiritual life and vigour, when every part of them is seized by such a mortal distemper! How great a cure doth the Spirit of God effect in restoring a soul by sanctifying it! To heal but the lungs or the liver, if corrupted, is counted a great cure, though performed but upon one part of thee; but all thy inward parts are very rottenness. For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. How great a cure is it then to heal thee! Such as is only in the skill and power of God to do. Thomas Goodwin.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain I will come into Thy house in the multitude…
Psa_5:7
I will come into Thy house in the multitude of Thy mercy.
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Sanctuary worship
This noble resolution. It manifests--
I. An independence of character. As for me. How many there are who follow the crowd! Whether for evil or good, where the multitude go they will go. Hundreds stay away from the house of God either because it is not fashionable to go there or because they are afraid of being singular. Such was not Davids course.
II. A noble determination. I will come into Thy house. Two or three thoughts will show the nature of the act.
1. David was a king. He might have thought it beneath him to leave his throne and humble himself before God in the worship of the temple. But kings as well as subjects need the pardon of their sins, the help of the Holy Spirit, and the Divine favour. And no king could do a more noble act than show an example of pious devotion.
2. David was a man of war. He was constantly engaged in bitter contests. But he did not, therefore, abstain from attending the house of God.
3. David was a busy man. He had to manage the affairs of a large and distracted kingdom; yet he still found time for attending the house of God.
4. David was a clever man. He was also a good man. He might have said, What good can I get from the temple? I know the services, etc. But humility always attends those who have real merit, while those who have little to boast of fail to avail themselves of opportunities of improvement because of their self-conceit. A real Christian feels his deficiencies.
III. A worthy object. I will come into Thy house. Public worship is the most important part of Christian life.
1. It is obeying the Divine command. The duty of gathering ourselves together is imposed upon us in many parts of the Scriptures. Not only was it insisted upon in the Old Testament, but it is still more urged in the New.
2. It is the means of developing the Christian life. In the assemblies of the saints the Holy Spirit was given at first, and is still bestowed. Here spirituality is deepened and the work of conversion carried on.
3. It is the appointed means of communing with God. We can pray in private; but we have particular access in the house of prayer. (Homilist.)
The tribute of worship
From the sense the Psalmist had of Gods manifold, repeated favours to him, from the multitude of the Divine mercies towards him, he would be always glad and ready to resort to the house of God; there to prostrate himself with all humble reverence, and there to pay Him the tribute of a public and solemn worship.
I. The reasonableness of this resolution. His reason in this instance was indeed occasional and particular, and but one of the many motives which persuade to the discharge of this important duty. Consider well the intrinsic grounds of that fitness which it is so generally agreed there is in the worship of our Maker. Moral duties have, besides His will and pleasure, reasons of their own. How doth the relation of a reasonable creature to an all-perfect Creator, infinite in wisdom, goodness, and power, introduce the fitness of any application from the one to the other, in the offices of religious worship? How should it appear, if God had not commanded it, that He would either expect or accept such a service from us? With what view do we lay our wants before Him? Doth He not know them beforehand much better than we do? Or doth His goodness want solicitation to induce Him to be yet more gracious than He is? Or when we deprecate the punishment of our sins, and implore His merciful pardon, do we intend to make our impressions upon the tenderness of His nature? Or when we approach Him with the charity of our intercessions for His mercies and blessings to our fellow creatures, is it that we are better than they? Are we more mindful of their interests than He is? Or when we praise Him for His benefits with joyful lips, do we mean by the pleasing sound of our eucharistical oblations to engage His goodness in the more and further largesses of His favour? If these are improper regards, what more proper reason will be left for the support of our worship? Why are we commanded to pray? Because prayer recognises and settles upon our minds a sense of those several attributes and perfections in God, the dutiful and cordial acknowledgment whereof is most likely to maintain and preserve us in the state of dependence and subjection we were made for. When we approach God in the humble strains of penitential sorrow, what a scene of melting and moving considerations must open to our minds! What indignation that we have not yet approved, what fear that we may not, what vehement desire that we may approve our hearts before Him in all holy obedience. Do we engage in the charitable office of intercession for others? The seeds of mutual benevolence are fostered hereby and greatly cultivated. We cannot ask with any decency the forgiveness of their sins at the hands of God, whose trespasses against ourselves we should not be willing to remit or pardon. Finally, the offices of praise and thanksgiving add the motives of gratitude to the sense of our dependence, and inspire us with a more generous and honourable principle of obedience.
II. The fitness of the place He chose for it. The palace of Gods holiness where numbers resorted for the purposes of public prayer and thanksgiving. An appropriate place is necessary to the purposes of public worship.
III. The manner of executing the pious resolution. In the fear of God with an awful sense of His wisdom, goodness, and power. With reverence and godly fear. This every attribute of God, when duly improved to us by proper reflections, may help to enforce and to inculcate. Even the forgiveness that there is with Him, by the manner and method wherein we partake of it, was, with our holy Psalmist, a motive to the fear of Him. (N. Marshall, D. D.)
In Thy fear will I worship toward Thy holy temple.
The Christian worshipping in Gods temple
Two qualifications of a right worshipper of Jehovah are here set before us.
1. I will come into Thy house in the multitude of Thy mercy. He seems to trace all the multitudinous streams of the Divine goodness to one great fountain, and then as he looks at that fountain overflowing on every side, and pouring out its waters in those numberless streams, he calls it a multitudinous fountain; he says, The multitude of Thy mercy. He will go to Gods house -
(1) With a thankful remembrance of the Lords great mercies past.
(2) With a lively sense of Gods great mercy now. And
(3) With great expectations from His mercy.
2. In Thy fear will I worship. Fear, as we generally experience it, is a humiliating and painful feeling. We suffer under it, and are ashamed of it. And because of this, we cannot disconnect the ideas of pain and humiliation from it. But fear is not necessarily a painful thing. Real godliness is called a holy fear of God. Perfect love does indeed cast out fear; but what fear? Only the fear that hath torment; servile fear. The fear David means here, is that feeling which naturally arises in the human mind from the contemplation of any object immensely superior to ourselves. It is made up of admiration, awe, and reverence. The phrase worship toward His holy temple, is taken from a custom among the Jews of always turning towards the temple or tabernacle when they prayed.
3. See these two things conjoined. They may be conjoined; and it is good for us to have these two things conjoined. The union qualifies us for the service and worship of God in His house. And these feelings must correspond with Gods character. Let us all, then, seek to cultivate these holy feelings. (C. Bradley.)
Worship, a sight of God
Belief in God is the great regenerating force of the world. The loss which the unbeliever suffers is enormous. For it does matter what God a man believes in, for his character will be as his faith. Darwin says, That with the existence of the more civilised races the conviction of the existence of an all-seeing Deity has had a potent influence in the advancement of morality. But morality means the highest welfare of mankind. Faith in God depends upon culture: we are not born believers. There are races who seem to have no such faith; and there seems, alas, in too many Christian countries, a tendency to revert to primitive barbarism in this respect! Its beginning may be detected in the neglect of public religious service. When a man begins to neglect his church, he loses one of the things which keep faith in God alive within him. But if such faith is to be a power, it must have some finer education than can be had from mere formal attendance at church; it must, in fact, be a sight of God. This is the highest act of religious service, it is the act and state of worship. What is worship? It does not mean all sorts of religious services, but it is one particular state of mind. And this not a self-regarding one. It seeks not to get something for itself, though indeed it gains much. But that is not its object, which is the looking upon that which attracts the mind by its own intrinsic worth or worthiness. This is the real meaning of the word worship. Of the self-regarding states are our appetites and passions. They are for self. And prayer, whilst it looks to God, is yet that it may gain for self. Its two great words are, Give and Forgive. But there are states of mind which look quite away from self. Nature, in her highest moods, and Art, in some of its grandest expressions, are able to thus absorb us and hold us spellbound. The mind is taken out of itself and placed in a strange mysterious atmosphere. And so worship is the mind entranced, fascinated, spellbound by the sight of what God is in Himself. Thus worship implies a sight of God. But not any sight. Some views of God are so oppressive and terrifying as to palsy the mind with fear. For many practically hold God to be the author of evil rather than of good, and think of Him only to find out how they may appease Him. They come before Him in awful dread. But the highest form of religious service--seen with such lofty pathos in the worship of our Lord and Master, and presented to us as the absorbing occupation of heaven--is the beatific vision of God and the dwelling upon Him until earthly pains and sorrows and sins fall off from us and all is tranquil as a dreamless sleep.
In such access of mind, in such high hour
Of visitation from the living God,
Thought was not; in enjoyment it expired.
No thanks he breathed, he proffered no request,
Rapt into still communion that transcends
The imperfect offices of prayer and praise.
Now we might and should have more of this Divine elevation in our religious services. If there were there would be no fear of the neglect of public worship. But for this we must prepare ourselves. Like David we should sit still for a while. We should come as he says, here in the text, that he will come. In praise we have the best opportunity of rising to adoration, as in the Te Deum and in the Gloria in Excelsis. But we cannot drop into a grand view of God as we drop into our seats at church. To such an elevation we must climb. This is the ideal after which we should reach. It is no sterile contemplation. It gives tone to the character, and dignity to the life. (W. Page Roberts.)
The solemn service of God
I. The motives we have to join in the solemn service of God. One leading object which we ought to have in view is to promote the glory of God by the conversion or confirmation of others; but still it is in consideration of His mercy that we magnify Jehovah in His other attributes. The Psalmist considered it to be an invaluable privilege that he was permitted to take part in the solemn and public worship of God. He knew the comfort and benefit which flowed from that privilege.
II. The dispositions to be acquired in order that it may be an acceptable sacrifice. The value to ourselves depends on the use we make of it, and on the state of our own hearts. The true worshipper is studious.
1. To bring into the sanctuary a purified heart, at least a heart that seeks to be purified and to experience, in the serious and faithful use of the appointed means of grace, the renewing and refreshing influences of that Spirit who helpeth our infirmities.
2. The spirit of purity requires a spirit of fear. In Thy fear will I worship. We are invited, by the Sabbath bell, to an act of solemn and direct intercourse with our Maker, our Redeemer, our Sanctifier, and our Judge. Is that an employment which we can presume to take in hand without the most serious consideration, the most entire collectedness of thought, the warm glow of thankfulness and love?
3. The worship must be attended with faith and hope. The experience of mercies past, and the sure promise of their continuance, the gracious invitations and affectionate expostulations of Him who has described Himself as hearing and answering prayer, should fill us with the spirit of supplication. God loves to listen to the united praises of those who are met together in His name. (Bishop Bloomfield.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 19:9")
fear
(See Scofield "Psa 19:9")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 because of your great covenant faithfulness
because of your great covenant faithfulness
The abstract noun "faithfulness" can be translated as an adjective. AT: "because you are faithful to your covenant" (See: Abstract Nouns)
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your house
This refers to God's temple. AT: "your temple"
lead me in your righteousness
David speaks of righteousness as if it were a path and of teaching as leading. The phrase "your righteousness" means that God is righteous AT: "teach me to do what is righteous as you do" (See: Metaphor)
make your path straight before me
David speaks of righteousness as if it were a path. A straight path is easy to see or walk on. AT: "show me clearly how to live in the right way" or "make it easy for me to do what is right" (See: Metaphor)
translationWords
covenant faithfulness
house
revere
bow
holy
temple
lord
righteous
adversary
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:7 God promises his unfailing love—his covenant goodness and…
5:7 God promises his unfailing love—his covenant goodness and faithfulness—to his people (see 25:6; 69:16; Lam 3:32). • your house: The godly long to come into God’s presence with reverence and awe (see Heb 12:28).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.