Exegetical and Hermeneutical Commentary of Psalms 5:3
My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will look up.
3. O Lord, in the morning shalt thou hear my voice;
In the morning will I order my prayer unto thee, and will keep watch. (R.V.).
‘In the morning’ is repeated with emphasis. The first thought of the day is prayer. cp. Psa 55:17, Psa 88:13, Psa 59:16, Psa 92:2, Psa 57:8.
will I direct ] Better, as R.V., will I order. The word means to arrange, and is used of setting in order the pieces of wood (Gen 22:9; Lev 1:7), or the parts of the sacrifice (Lev 1:8), upon the altar. One of the first duties of the priests in the morning was to prepare the wood for the morning sacrifice, which was offered at sunrise (Lev 6:12; Num 28:4). Hence some commentators think that the Psalmist intends to compare his daily morning prayer to the daily morning sacrifice. Cp. Psa 141:2. But the word ‘order’ has no exclusive or even predominant sacrificial reference; and we should probably rather compare the expressions ‘to order one’s words’ or ‘one’s cause’ in Job 32:14; Job 23:4, and the more closely parallel use of the word without an object in Job 33:5; Job 37:19.
and will look up ] Rather, as R.V., will keep watch, for an answer, like a sentinel on the look out (2Sa 18:24). Cp. Mic 7:7; Hab 2:1.
Fuente: The Cambridge Bible for Schools and Colleges
My voice shalt thou hear in the morning, O Lord – The voice of prayer. Compare the notes at Psa 3:5. Probably he refers here to a general habit of praying in the morning, though he makes a particular reference to his circumstances at that time. Compare Psa 55:17. The psalmist felt, doubtless, that while it was a general duty and privilege to call upon God with the return of each morning, there was a special reason for it in the circumstances in which he then was. See the introduction to the psalm. He was then surrounded by enemies, and was in danger, and it was only in God that he could hope for protection even for a single day. The propriety of looking to God in the morning by prayer commends itself to any reflecting mind. Who knows what a day may bring forth? Who knows what temptations may await him? Who can protect himself from the dangers which may encompass him? Who can enable us to discharge the duties which are incumbent on us every day? Feeble, helpless, sinful, prone to err, in a world of temptation, and surrounded by dangers alike when we see them and when we do not, there is an obvious fitness in looking to God each morning for his guidance and protection; and the resolution of the psalmist here should be the firm purpose of every man.
In the morning – Regularly; each morning.
Will I direct my prayer unto thee – Margin, as in Hebrew, set in order. The word used here – arak – means properly to place in a row, to put in order, to arrange, e. g., to place wood upon the altar Gen 22:9; Lev 1:7; to arrange the showbread on the table Exo 40:23; Lev 24:6, Lev 24:8. There is, not improbably, an allusion to these customs in the use of the word here; and the meaning may be, that his prayer would be a regularly arranged service before God. It would be a kind of morning sacrifice, and it would be arranged and performed with a suitable regard to the nature of the service – the fact that it was rendered to the great God. There would be a devout regard to propriety – a serious and solemn attention to the duties involved in the act as the worship of a holy God. Prayer should not be rash; it should not be performend negligently or with a light spirit; it should engage the profound thought of the soul, and it should be performed with the same serious regard to time and to propriety which was demanded in the solemn and carefully prescribed rites of the ancient temple-service.
And will look up – The word used here – tsaphah – means, properly, to look about, to view from a distance. In Isa 21:5, it refers to a tower which has a wide prospect. Compare Son 7:4. The idea here is properly that he would watch, narrowly and carefully (as one does who is stationed on a tower), for some token of divine favor – for some answer to his prayer – for some divine interposition – for some intimation of the divine will. This is, perhaps, equivalent to the Saviours repeated command to watch and pray. The notion of looking up is not necessarily in the word used here, but it indicates the state of mind where there is deep and careful solicitude as to the answer to prayer.
Fuente: Albert Barnes’ Notes on the Bible
Psa 5:3
In the morning will I direct my prayer unto Thee.
How go begin every day with God
I. The good work itself that we are to do. To pray. A duty dictated by the light and law of nature, but which the gospel of Christ gives us better instruction in. See how David expresses his pious resolutions.
1. My voice shalt Thou hear. Understand as promising himself a gracious acceptance with God. Thou wilt hear. It is the language of his faith, grounded upon Gods promise, that His ear shall be always open to His peoples cry. Wherever God finds a praying heart, He will be found a prayer hearing God. Understand as Davids promising God a constant attendance on Him, in the way He has appointed. God understands the language of the heart, and that is the language in which we must speak to God. We must see to it that God hears from us daily. He expects and requires it. Thus He will keep up His authority over us: and testify His love and compassion towards us. We have something to say to God every day: as to a friend we love, and have freedom with; as to a master we serve, and have business with. Our happiness is bound up in His favour. We have offended Him, and are daily contracting guilt. We have daily work to do for God and our own souls. We are continually in danger. We are dying daily. We are members of that body whereof Christ is the head, and are concerned to approve ourselves living members. Lay all this together, and consider whether you have not something to say to God every day. If you have all this to say to God, what should hinder you from saying it? Let not distance, or fear, hinder you. Let not His knowing what your business is hinder you. Let not any other business hinder our saying what we have to say to God.
II. We must direct our prayer to God. We must with deliberation and design address ourselves to Him. The term direct indicates fixedness of thought, and a close application of mind, to the duty of prayer. It speaks the sincerity of our habitual intention in prayer: the steadiness of our actual regard to God in prayer.
III. We must look up. We must look up in our prayers; and after our prayers, with an eye of satisfaction and pleasure; with an eye of observation, what returns God makes to our prayers. Let us be inward with God in every duty, to make heart work of it, or we make nothing of it. The particular time fixed for this good work is the morning. Then we are fresh and lively. Then we are most free from company and business. Then we have received fresh mercies from God, which we are concerned to acknowledge. In the morning we have fresh matter ministered to us for the adoration of the greatness and glory of God. In the morning we are addressing ourselves to the work of the day, and therefore are concerned by prayer to seek unto God for His presence and blessing. (Matthew Henry.)
Morning prayer
I. The Christians resolution. To pray.
1. Prayer is a duty and a privilege. It implies spiritual life–filial relationship–freedom of access to God. The spirit of prayer must be earnestly cultivated.
2. God is the supreme and immediate object of prayer. I will direct my prayer unto Thee. The mediation of priests and saints or of the Virgin Mary superfluous. Call upon Me in the day of trouble, etc.
3. Prayer must be definite in its aim. I will direct, etc. A soul soliloquy is not prayer. Nor is the enumeration of the Divine attributes hid. True prayer is the earnest expression of the deep necessities and longings of the soul in the simplest language possible. The grain of prayer should not be lost in the chaff of vague generalities.
II. The best time for private prayer. In the morning, etc.
1. There is a greater freedom from the distracting cares of the family, business, etc.
2. We should seek Divine strength in anticipation of duties, trials, temptations, etc.
3. A day begun with prayer, generally proves a happy day.
4. The most eminent Christians have devoted the early morning to prayer. Mention some.
III. The becoming attitude for a prayerful soul. I will look up. Describe watchtower.
1. We should not be satisfied without the conviction that our prayers have been heard by God. Many prayers never reach the goal of the throne of grace.
2. Our prayers should not be forgotten, but an answer looked for. It will he so if our eye be single and our aim definite.
3. Such an attitude prepares us for the recognition of the Divine hand in answer to our prayers. (Homilist.)
Morning devotion
The essence of real religion is a filial disposition of heart towards God.
1. Morning is the time for reflection. It seems natural to think, and to be quiet, in the early morning. The very laws of our physical being demand quiet in the morning.
2. Morning is the time for observation. The curtain is drawn aside and we look upon the lace of Gods creation.
3. Morning is the time for purpose. We may begin again, every morning, with fresh purposes, that will be achieved if the strength of God is made perfect in our weakness.
4. Morning is the time for prayer. As the morning gives wings to the day, so prayer gives wings to the morning. Wise reflections will become wiser through the power of prayer, and our purposes will only be binding on the conscience, or wrought out in the life, as prayer gives them their character of sincerity or religiousness. Mornings are monitors, text books, and registers. (W. G. Barrett.)
The protective power of prayer
Among the elegant forms of insect life, there is a little creature known to naturalists, which can gather round it a sufficiency of atmospheric air–and so clothed upon, it descends into the bottom of the pool, and you may see the little diver moving about dry and at his ease, protected by his crystal vesture, though the water all around and above be stagnant and bitter. Prayer is such a protector–a transparent vesture, the world sees it not–but a real defence, it keeps out the world. By means of it, the believer can gather so much of heavens atmosphere around him, and with it descend into the putrid depths of this contaminating world, that for a season no evil will touch him; and he knows where to ascend for a new supply. (James Hamilton.)
Morning prayer
A battle is every morning fought in every Christians closet. The morning is the key of the position. The season of morning prayer is, so to speak, the citadel, the Hougomont, the critical point in each successive day. If he wins those morning minutes, the devil knows he has won that day. (James Hamilton.)
The upward look
It is said that the monks of Mount Athos are accustomed to hypnotise themselves into trance conditions by gazing at their own bodies–no very ennobling objective if true. In some of the Buddhist monasteries of Eastern Asia devotees are pointed out who have sat facing blank walls for twenty or thirty years and have gazed themselves into mysterious ecstasies. In the modernised Buddhism of London and New York theosophy the same virtue is ascribed to intense and sustained contemplation. What change, think you, ought to effect itself within us if with the same steadfastness we contemplate the personality of Him who is the leader and consummator of our faith? (Thomas G. Selby.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. My voice shalt thou hear in the morning] We find from this that he had not prayed in vain. He had received a blessed answer; God had lifted upon him the light of his countenance; and he therefore determines to be an early applicant at the throne of grace: “My voice shalt thou hear in the morning.” He finds it good to begin the day with God; to let Divine things occupy the first place in his waking thoughts; as that which first occupies the mind on awaking is most likely to keep possession of the heart all the day through.
In the morning will I direct my prayer] Here seems to be a metaphor taken from an archer. He sees his mark; puts his arrow in his bow; directs his shaft to the mark, i.e., takes his aim; lets fly, and then looks up, to see if he have hit his mark. Prayers that have a right aim, will have a prompt answer; and he who sends up his petitions to God through Christ, from a warm, affectionate heart, may confidently look up for an answer, for it will come. If an immediate answer be not given, let not the upright heart suppose that the prayer is not heard. It has found its way to the throne; and there it is registered.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the morning; either,
1. Metaphorically, i.e. early, seasonably, in a time when thou wilt be found, and art ready to hear. Or,
2. Properly, every morning. As soon as I awake, I am still with thee, as he saith, Psa 139:18. The first thing that I do is to pray to thee, I neither neglect nor delay that work. But this is not spoken exclusively as to his other times of prayer, as appears from Psa 55:17; but only eminently, to show his constancy, diligence, and eagerness in the work.
My prayer; or, mine eyes; which may be well understood out of the following word, which is usual in Scripture. Or, it, (so it is only a defect of the pronoun, which is most frequent,) to wit, my voice, last mentioned; or, which is equivalent, my words, which is also understood with this very verb, Job 33:5, and is expressed with it, Job 32:14. And the verb here and there used is very emphatical, and notes his great care and exactness so to
direct, or order, or compose himself and his prayers in such a manner as was most pleasing to God.
Will look up, to wit, unto thee (as he now said) for help. The word implies a confident, and withal a patient, expectation of relief, as Psa 130:6; Mic 7:7; Hab 2:1. See also Psa 145:15; Act 3:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. directliterally, “setin order,” as the showbread was placed or set in order (Ex40:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
My voice shall thou hear in the morning, O Lord,…. These words may be considered either as expressing the confidence of the psalmist, that the Lord would hear and answer him, and that in the morning, every morning, as soon and as often as he prayed; or that he would hear him early, quickly, speedily, seasonably, and at the best time; or else as declaring what he would do in consequence of his resolution to pray to the Lord in Ps 5:2; he would pray to him every morning: the morning is a proper time for prayer, both to return thanks to God for refreshing sleep and rest, for preservation from dangers by fire, by thieves and murderers, and for renewed mercies in the morning; as also to pray to God to keep from evil and dangers the day following; to give daily food, and to succeed in business and the employments of life; and for a continuation of every mercy, temporal and spiritual. God should be served and sought in the first place; and so to do looks as if God was with his people, and they with him, when they awake in the morning. The Targum and Arabic version consider the words as a petition, and render them, “Hear d in the morning, O Lord, my voice”, or “my petition”; and so bear the same sense as the other petitions;
in the morning will I direct [my prayer] unto thee; or “set [it] in order” e: not so much respecting the order of words, the method of prayer, which is sometimes very broken and confused, and yet regarded by God; but in allusion either to the shewbread, placed in order on the table, which was typical of Christ’s continual intercession for his people, Ex 40:4; or to the offering of incense and other sacrifices, which when offered were put in order upon the altar; and to which prayer is compared, Ps 141:2. Or the words may be rendered, “I will stand before thee in the morning”, as the Arabic version; or, “I will present unto thee”, as the Septuagint; that is, myself; see Job 1:6
Ro 12:1; though the supplement, “my prayer”, seems to be a good one; and so the words are supplied by the Jewish commentators f;
and will look up; or “out” g as out of a watch tower, Hab 2:1; to see if help is coming, and for an answer of prayer: the phrase is expressive of hope, expectation, faith, and confidence, that an answer would be returned; and therefore the psalmist determines to look upwards to heaven, whither he directed his prayer, and from whence the answer must come; and to look out from his watch tower, where he was waiting for it, and to continue patiently expecting it till he had it: and the ground of his confidence were the nature and perfections of God, particularly his purity and holiness, as appears from Ps 5:4.
d “audi”, Vatablus, Gejerus. e “disponam”, Montanus, Michaelis; “praeparabo”, Pagninus, Musculus; “ordinabo”, Piscator, Gejerus. f Jarchi, Aben Ezra, Kimchi, Ben Melech in loc. g “speculabor”, Pagninus, Montanus, Piscator, Michaelis “speculatorus”, Junius & Tremellius.
Fuente: John Gill’s Exposition of the Entire Bible
The first sentence may also be read in the future tense of the indicative mood, Thou shalt hear my prayer. But, in my opinion, the verb is rather in the optative mood, as I have translated it. Having besought God to grant his requests, he now entreats him to make haste. Some think he alludes to the morning prayers which were wont to be joined with the daily sacrifices in the temple, according to the appointment of the law. Although I do not disapprove of this opinion, yet I have no doubt but that, constrained by the weariness of a somewhat lengthened delay, he wishes his deliverance to be hastened; as if he had said, “As soon as I awaken this will be the first subject of my thoughts. Therefore, O Lord, delay no longer the help of which I stand in need, but grant immediately my desires.” The expression, To direct unto God, I take to signify the same thing as directly to approach to God. Many, as if the language were elliptical, supply the words, my prayer. But in my judgment, David rather intends to declare that he was not turned hither and thither, nor drawn different ways by the temptations to which he was exposed, but that to betake himself to God was the settled order of his life. There is, in the words, an implied contrast between the rambling and uncertain movements of those who look around them for worldly helps, or depend on their own counsels and the direct leading of faith, by which all the godly are withdrawn from the vain allurements of the world, and have recourse to God alone. The Hebrew word ערך, arac, signifies to set in order or dispose, and sometimes to dress or make fit. This sense is very suitable to the passage, in which David plainly declares it to be his determination not to be drawn away in any degree from his orderly course into the indirect and circuitous paths of error and sin, but to come directly to God. By the word, watch, he conveys the idea of hope and patience as well as of anxiety. As צפה, tsapah, in Hebrew means, to wait for, as well as to look for, David, I have no doubt, intended to say, that after he had disburdened his cares into the bosom of God, he would, with an anxious mind, look out, as it were, like a sentinel, until it should appear, that in very deed God had heard him. No doubt, in the exercise of longing, there is always implied some degree of uneasiness; but he who is looking out for the grace of God with anxious desire, will patiently wait for it. This passages therefore, teaches us the uselessness of those prayers to which there is not added that hope which may be said to elevate the minds of the petitioners into a watch-tower.
Fuente: Calvin’s Complete Commentary
(3) The daily morning sacrifice sees the Psalmist in the Temple. The word direct, or, better, prepare, is the same employed in Lev. 1:8; Lev. 1:12; Lev. 6:12, of the priest laying out the wood for the sacrifice, or the parts of the offering itself, and suggest that the author may himself have been a priest. The word offering should be supplied, instead of prayer. Henry Vaughans fine hymn
When first thine eyes unveil, give thy soul leave
To do the like
was probably suggested by this verse.
Look up.The Hebrew is from the root which forms Mizpeh, or watch-tower. The psalmist looks up for the answer to his prayer as the seer on his tower (Hab. 2:1) looked up for his inspiration. The usual attitude of prayer in the East was then, as now, either standing or prostrate, the hands lifted up or spread out (Exo. 9:33; Psa. 28:2; Psa. 134:2; Psa. 141:2). To raise the eyes was not so usual. Virgil, describing the capture of Cassandra by the Greeks, makes her look up, but only because her hands were bound.
Ad coelum tendens ardentia lumina frustra,
Luminanam teneras arcebant vincula palmas.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. In the morning Showing that this is an early morning prayer, and that prayer is now his first business and sole reliance.
Will I direct my prayer The word prayer is not in the original. The word translated, “I will direct,” means to arrange, to set in order, and, in its ritualistic sense, to prepare or arrange in order for sacrifice, as Gen 22:9; Lev 1:7-8; Lev 1:12. David had prepared himself unto the Lord by prayer and watchfulness, laying open his whole heart and life, and the pending cause of his kingdom.
Will look up Literally, will watch, wait. Having set every thing in order before God, he now waits watchfully. See Gen 15:9-12; Eph 6:18
Fuente: Whedon’s Commentary on the Old and New Testaments
What a blessed view is here again given of Jesus! The apostle saith he was heard in that he feared. Heb 5:7 . And what an assurance have all the faithful of being heard, when they are led by his Spirit, act faith upon his person and mediation, and thus direct their prayer with the first dawn of the morning, unto him that proves himself the hearer of the prayer of the poor and destitute, and despiseth not their desire. Reader! do put it down as a sure unerring mark, that wherever the Spirit gives grace to pray, the Lord is already come forth to answer prayer. Isa 65:24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 5:3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will look up.
Ver. 3. My voice shalt thou hear in the morning ] That fittest season, usually, for prayer, or any other serious business, . The very heathens chose the morning chiefly for sacrifice, as Nestor in Homer, the Argonauts in Apollonius. The Persian magi sang hymns to their gods at break of day, and worshipped the rising sun. The Pinarii and Potitii (certain idolatrous priests) sacrificed every morning and evening to Hercules upon the great altar at Rome. The Jews counted and called it an abomination of desolation if at any time the morning and evening sacrifice to the Lord were intermitted; so should Christians if they offer not unto him twice a day at least, viz. morning and evening, prayers and praises. Mass and meat hinder no man’s thrift, say the very Papists. A whet is no let, a bait by the way hindereth not the journey; so neither doth prayer in a morning hinder a man’s business, be it never so hasty or weighty, but furthereth it rather. Cardinal Wolsey, though he were Lord Chancellor, when he came in a morning out of his privy chamber, would not go abroad till he had heard two masses, nor go to bed at night with any part of his service unsaid, no, not so much as one collect (His Life and Death, by his gentleman usher, p. 18.) Mahometans, whatever occasion they have by profit or pleasure, pray constantly five times a day. Christians have a charge to continue instant in prayer, , and to let all business wait upon it, Rom 12:12 , with Act 6:4 . David knew that if prayer stand still the trade of godliness standeth still. He, therefore, will be up and at it betimes, and rather break his sleep than leave such a duty undone.
In the morning will I direct my prayer unto thee, and will look up direct = set in order (as the wood on the altar). Compare Gen 22:9. Exo 40:4, Exo 40:23.
look up = look out, or watch for [an answer].
Psa 22:2, Psa 55:17, Psa 69:16, Psa 88:13, Psa 119:147, Psa 130:6, Isa 26:9, Mar 1:35
Reciprocal: Gen 19:27 – early Exo 29:39 – in the morning Exo 36:3 – every morning 1Sa 1:19 – they rose 1Ki 18:43 – Go up Job 1:5 – rose up Psa 18:3 – I will Psa 59:16 – morning Psa 63:1 – early Psa 119:149 – Hear Psa 141:2 – set forth
Psa 5:3-4. My voice shalt thou hear in the morning That is, early, seasonably, in a time when thou wilt be found, and art ready to hear; or rather, every morning. As soon as I awake, I am still with thee, as he says Psa 139:18. The first thing that I do is to pray to thee. For, or but, or surely, thou art not a God that hast pleasure in wickedness Or, in wicked men. Thou dost not approve of, or delight in them, or in their prayers; neither shall evil dwell with thee Have any friendship or fellowship with thee.
5:3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will {b} look up.
(b) Or wait, with patience and trust till I am heard.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes