Psalms 5:4

“For thou [art] not a God that hath pleasure in wickedness, etc.] Sin, ungodliness; it is contrary to his nature, who is holy, just, and good; and to his will revealed in his law, which is the same with his nature; and sin is a transgression of it. God is so far from taking pleasure in sin, that it is the abominable thing which his righteous soul hates; though this hinders not his voluntary permission of sin, or his decree of it; which he has willed, though he does not delight in it, in order to magnify the riches of his grace and mercy in the salvation of his people: nor is this contrary to the delight and pleasure which he takes in the persons of his elect in Christ, though they are sinners…”

“For, &c.--God only regards sincere worshippers. evil--or, "the evil man." dwell--lodge, remain under protection.”

“For thou art not a God that hath pleasure in wickedness - The psalmist here refers to a well-known and well-understood characteristic of the Divine Being, that he was holy and pure, and that he could not have any pleasure in furthering the designs of wicked men. This is said with reference to his enemies, who were thus wicked; and the idea is that God would not, and could not, consistently with his nature, further their designs. This is the ground of encouragement which he had to pray - that he was conscious that his own aims were right, and that his cause was just, and that God could not favor the cause of the ungodly. This is still, and always will be, a ground of encouragement in prayer.…”

“Surely - Thou dost not approve of, nor delight in them, or in their prayers. Dwelt - Have any fellowship with thee. Psalms 5:7”

“God: Psa 50:21; Ch1 29:17; Hab 1:13; Mal 2:17 evil: Psa 94:20, Psa 101:7, Psa 140:13; Joh 14:23; Heb 12:14; Pe2 3:13; Rev 21:23, Rev 21:27 Psalms 5:5”

“(Heb.: 5:5-7) The basing of the prayer on God's holiness. The verbal adjective חפץ (coming from the primitive signification of adhering firmly which is still preserved in Arab. chfd, fut. i.) is in the sing. always ( Psa 34:13; Psa 35:27) joined with the accusative. רע is conceived as a person, for although גּוּר may have a material object, it cannot well have a material subject. יגרך is used for brevity of expression instead of יגוּר עמּך (Ges. 121, 4). The verb גּוּר (to turn in, to take up one's abode with or near any one) frequently has an accusative object, Psa 120:5, Jdg 5:17, and Isa 33:14 according to which the light of the divine holiness is to sinners a consuming fire, which they…”