Psalms 5:1

“Give ear to my words, O Lord, etc.] Meaning not his words in common conversation, but in prayer; the words which came out of his mouth, and were audibly expressed by him at the throne of grace, and design vocal prayer; and so stand distinguished from the meditation of his heart, sacred ejaculations, or mental prayer; (see <195402>Psalm 54:2 19:14); and words in prayer to God ought to be few, at least not repeated, (<210502>Ecclesiastes 5:2 <400607>Matthew 6:7); and these should be a man’s own words, as were the psalmist’s; not what were suggested by another, or written in a book before him, but what were of his own composing and putting together, under the direction of the Spirit of God; who…”

“Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people. (Psa 5:1-12) meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Rom 8:26-27.”

“:Title Upon Nehiloth - The title of Psalms 4:1-8 is, “upon Neginoth.” As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided over those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here, Nehiloth - נחילות nechı̂ylôth, plural. נחילה nechı̂ylâh, singular - is supposed by Gesenius, Lexicon, to denote a flute, or pipe, as being “perforated,” from חלל châlal, to bore.” The word occurs only in this place. Very various opinions have been entertained…”

“Meditation - My prayer accompanied with deep thoughts and fervent affections of soul. Psalms 5:3”

“Ps 5 This morning prayer (5:3) expresses unwavering confidence in the Lord’s help and protection. The psalmist asks for and awaits God’s response (5:1-3). He describes the schemes of the wicked in detail but does not get lost in his circumstances. The psalmist also knows that the wicked cannot coexist with God (5:4-6, 9; see 1:5). He keeps returning to the Lord (5:7-8, 10; see 5:1-3), and then he prays for the godly community (5:10-12; see 3:8). 5:1-2 The request hear me appears in several prayers as a call for God’s attention during a time of trouble (39:12; 84:8; 143:1), as does pay attention (17:1; 54:2; 130:2). The needy ask their God, “Are you listening?””

“Give: Psa 17:1, Psa 54:2, Psa 55:1, Psa 55:2, Psa 64:1, Psa 80:1, Psa 86:1; Pe1 3:12; Jo1 5:14, Jo1 5:15 consider my: Psa 19:14; Sa1 1:13, Sa1 1:16 \*marg. Rom 8:26 Psalms 5:2”

“(Heb.: 5:2-4) The introit: Prayer to be heard. The thoughts are simple but the language is carefully chosen. אמרים is the plur. of אמר (אמר), one of the words peculiar to the poetic prophetical style. The denominative האזין (like audire = aus, οὖς dare) belongs more to poetry than prose. הגיג (like אביב) or מחיר (like מחיר) occurs only in two Psalms לדוד, viz., here and Psa 34:4. It is derived from הגג = הגה (vid., Psa 1:2) and signifies that which is spoken meditatively, here praying in rapt devotion. Beginning thus the prayer gradually rises to a vox clamoris. שׁועי from שׁוע, to be distinguished from שׁוּעי (inf. Pi.) Psa 28:2; Psa 31:23, is one word with the Aram. צוח, Aethiop. צוּע…”