Tag: Worship

Psalm 5 – Preparation to Worship

1.0 The Statement

In Psalm 5, an atmosphere of strife between the Righteous and the Wicked, such as is frequently found in the Book of Psalms. The situation is like that of Psalms 3 and Psalm 4 in both, there are dangerous Foes all about. Like Psalms 3 and Psalm 4, it is a mixture of Praise and Prayer to God combined with Complaints about Enemies and about Wicked men in General.

Psalm 5 may have been used by the Priests in their Preparation for Morning (Psalm 5:3). Sacrifice or by the Individual as he prepared for Worship. Psalm 5, is not marked by any Notes of Division, but seems to consist of Five Parts:

The Morning Prayer (Psalm 5:1-3).
The Warning to the Wicked (Psalm 5:4-6).
The Renewed Prayer (Psalm 5:7-8).
The Denunciation of Woe on the Wicked (Psalm 5:9-10).
An Anticipation of Blessings and Favour for the Righteousness (Psalm 5:11-12).

The Superscription, “To the Chief Musician upon Nehiloth,” is thought to mean, either, continuously, “To the Chief Musician: A Psalm upon Inheritances.” In the latter case, the respective “Inheritances” of the Wicked (Psalm 5:6) and the Righteous (Psalm 5:11, 12) are supposed to be meant.

The Title is like that of Psalm 4. Both have to do with the Chief Musician. But instead of being played on some stringed Instrument (Neginoth) this Psalm is for the Nehiloth, which may mean “flutes.”

Psalm 5, unlike Psalms 3 and Psalm 4, where some Verses are directed to the Readers, Psalm 5 in its entirety is addressed to God:

David’s Complaints are not to men but to God.
David urges not men but God.
He communes not with men but with God.

Even the criticism of the Wicked is put in the form of Praise: “The foolish (lit., arrogant, boastful) shall not stand in Your sight: You hates the Workers of Iniquity” (Psalm 5:5).

It is another instance of the Person praying reminding God of His (God’s) Faithfulness. Later in Psalm 5:10, David exhorts that God, who abhors unrighteousness, cast out the Transgressors. Psalm 5 reflects how the righteous man prays for deliverance not only for freedom from suffering, but to allow himself to serve God, without distraction. The NKJV entitles it: “A Prayer for Guidance.”

1.1 The Morning Prayer –

Psalm 5:1-3 “Give ear to my words, O LORD consider my meditation. Hearken unto the voice of my cry, my King, and my God; for unto Thee will I Pray. My Voice shalt thou hear in the Morning, O LORD, in the morning will I direct my Prayer unto thee and will look up.”

1.1.1 Call for Attention

Psalm 5:1 “Give ear to my words, O LORD, consider the meditation.” – David opens Psalm 5, with the Personal Request: “Give ear to my Words, O LORD consider my meditation.” God is not only to be felt, but He is also to be addressed. David’s Confidence is that his Prayer (cry) will be heard.

The words “Consider my Meditation” (“Silent musing” in Psalm 39:3, or, literally, “Groaning”) are richer if understood as Prayer that God will interpret those unintelligible noises that come from deep thoughts.

David Prays that God will understand his deep groaning that cannot be uttered in words. This Prayer (“Consider my Meditation” – Romans 8:26) is one of the most fervent and spiritual Prayer which cannot be
expressed in words, and is summed up:

Reality – David is not speaking into the air; or to an Infinite Impersonal Power that takes the heed; but to the Living God.
Efficacy (Effectiveness) of Prayer means that Prayer has the Power to touch God’s Heart. The earnest desire and pleading request of His Children touched God. It is true that God knows what His Children need, better than we do; but Fervour (Passion) of desire, perseverance, and patient of faith, in asking, accompanied with child-like resignation to His (God’s) Will, are often the very conditions for God to grant what we ask.
David’s Invocation (Prayer) to God: “Give ear…..Consider…..Hearken.”
David’s Desire of God’s Attention: “My Words, my Meditation, and my Cry.”
David’s Vocatives:“O LORD,my King, and my God.”

David expresses his anguish in the opening address of Psalm 5:1-3. David’s words to the LORD come in the pains that he (David) is experiencing. These expressions all show the urgency and energy of David’s feelings and petitions.

1.1.2 The Covenant

Psalm 5:2 “Hearken (give heed) to the voice of my cry, my King, and my God; for to You will I pray.” David expresses to God the Covenantal relationship with the expression, of repeat “my” (3 times) in the phrase “My King and my God,” gives the Prayer firm footing.

David uses the anthropomorphic (humble like) language keeps his (David’s) Prayer Personal.
David lifts his Prayer to the Personal God, Yahweh, who is David’s King, the Source of David’s Help in adversity.

Here is David’s Personal submission and confidence, as God Reigns. David comes to Him (God) when he is in trouble. “My King and my God” are also the pith (most important part) and marrow of David’s Plea. Here is a grant argument why God should answer Prayer – because He is our King and our God. We are not Strangers to Him:

The King is expected to hear the Petitions of His own People.
We are His Worshippers, and He is our God.
Our relationship with Him is by Covenant, by Promise, by Oath, and by Blood of Christ (Colossians 1:14; Ephesians 1:7).

The use of the word King puts David’s own Kingship into its right context – David is King over Israel; but God is King over David. David accepts that he is the man under authority, not one who struggle for his own ends by his own means.

1.1.3 Worship

– Psalm 5:3a “My (David’s) voice You (God) shall hear in the morning, O LORD.” – “In the Morning,” indicates that the Psalm may have been composed for Morning Worship (c/f Psalm 3:5). In parallels form, the time is specified, probably connecting the David’s Prayer with the Morning Sacrifice.

The emphasis on “the morning” suggests that this by its possible allusion to the Daily Sacrifice at God’s Threshold, “Where I will meet with you, to speak there to you” (Exodus 29:42).

David, it seems, puts his Praying into such a context (as in Psalm 141:2) to express the Assurance of Atonement and the total commitment with which he comes before God. But he also comes expectantly. If not, it may simply indicate that David considered Prayer important enough to put early in his daily schedule.

1.1.4 Preparation

Psalm 5:3b “In the morning I will direct it to You, and I will look up.”It is the phrase that is used for the laying in order the wood and the pieces of the Sacrifice upon the altar (Leviticus 1:7, 8, 12; Leviticus 6:5; Numbers 28:4), and it is used also for the putting of the Showbread upon the Table.

Prayer is viewed as the Sacrificial Act. Prayer also means just this: “I will arrange my Prayer before You (God);” I will lay it out upon the Altar in the morning, just as the Priest lays out the Morning Sacrifice. I will arrange my Prayer; or, as the Old Master Trapp has it, “I will marshal up my Prayers,” I will put them in order, call up all my Powers, and bid them stand in their Proper Places, that I will Pray with all my might, and Pray acceptably.”

1.1.5 Expectant

Psalm 5:3c “And will look up” or, as the Hebrew might better be translated, “I will look out,’ I will look out for God’s Answer. After we have Prayed, we will expect that God’s Answer shall come. This exhortation: “And I look up” (Psalm 5:3c) is the Words that are used in another place where we read of those who “Watched for the Morning.” So will I watch for Thine Answer, O my LORD! I will spread out my Prayer like the Sacrifice on the Altar, and I will look up and expect to receive God’s Answer.

It is Prayer with fervency and preparation of expected result. Prayer should not be flashes of a hot and hasty brain, but the steady burning of a well-kindled fire. David directs his Prayer to God and look up for the Answer.

Story: During the Second World War a U.S. Arms Plant was producing defective bomb sights. Sabotage was suspected. It was discovered, however, that the defects came because the employees were working so carefully on a small part that their eyes went out of focus. The remedy was for them to break periodically and look away at a distance to rest their eyes. Then their work became flawless. As a rest our souls, looking up to our King and God, whose ear is open to us, we have clear vision to face the battles of the day.

1.2 The Warning to the Wicked

Psalm 5:4-6 “For You are not a God who takes pleasure in wickedness, nor shall evil dwell with You. The boastful shall not stand in Your sight; You hate all Workers of Iniquity. You shall destroy those who speak falsehood; the LORD abhors the bloodthirsty and deceitful man.”

1.2.1 God’s Character

Psalm 5:4“For You are not a God who takes pleasure in wickedness, nor shall evil dwell with You. David knows what God Character is like and he Prayed according to God’s Character, as he (David) knows that he cannot expect God to do anything that is against His {God’s} own Character. This is bold intimacy expressed – “For You are not a God who hath pleasure in wickedness; neither shall evil dwell with thee” (Psalm 5:4). It is biblical for God’s People to remind God of Who He is. When the LORD threatens judgement upon Israel, Moses recalls God’s Past Dealings by praying: “Pardon the iniquity of this people…..according to the Greatness of Your Mercy, just as You have forgiven this People, from Egypt even until now” (Numbers14:19).

Certainly, God does not have amnesia (loss of memory), and in His Character He has every right to judge Wickedness and Sin. However, when we recall His Mercy in our Prayer, we establish in our hearts the basis upon which we seek and expect God’s Favour. Nevertheless, by stressing God’s Character, David calls upon the LORD to stand with him against his Enemies. One by one those whom God Opposes are listed in Psalm 5:4:

God does not take “pleasure” in or delight in “Wickedness” – Psalm 5:4a “For You are not a God who has pleasure in Wickedness.” The noun here means “Criminal Acts.” God opposes Lawbreakers. God stands on the Side of Justice.
God does not allow evil in His Presence: Psalm 5:4b “Nor shall evil dwell with You.” The Hebrew word used here for “Evil” denotes the broad concept including “distress, injury, misery, calamity.” Evil is anything other than God’s Holiness and Perfection, and it is excluded from Him by definition. Light has no fellowship with Darkness.

1.2.2 God Hates Pride

Psalm 5:5a “The boastful (literally arrogant) shall not stand in Your (God’s) sight.” – God does not allow the boastful Person to stand in His (God’s) Gaze “for God resists the Proud but gives grace to the Humble” (1Peter 5:5; Proverbs 3:34; James 4:6). Dwight L. Moody used to say, “In heaven there will be NO self-made Individuals.”

1.2.3 God Hates Iniquity

– Psalm 5:5b “You hate all workers of iniquity (lawlessness).” God’s hatred is not an irrational outburst, but God’s moral response to lawlessness (iniquity) or to those who do evil. There is a different between human’s hatred and God’s hatred.

Hatred in human beings is generally thought of in terms of strong emotional distaste or dislike for someone or something.
Hatred in God is a judicial act on the part of the righteous Judge who separates the Sinner from Himself. This is not contradictory to God’s love, for on His love for Sinners, God has made it possible for sin to be forgiven, through His Son, the Lord Jesus Christ, so that all can be reconciled to God. However, if the Sinner chooses not to repent, he/she will reap the harvest of God’s hatred in eternal separation from Him.

The phrase “Workers of Iniquity (Lawlessness)” appears often in the Individual Psalms of Lament. As a rule, it means Groups of People who scheme together, boast together, and use words as their evil weapons:

Psalm 64:2-4 “Hide me from the secret plots of the Wicked, from the rebellion of the Workers of Iniquity, who sharpen their tongue like a sword, and bend their bows to shoot their arrows – bitter words, that they may shoot in secret at the blameless; suddenly they shoot at him and do not fear.”
Psalm 5:9 “For there is no faithfulness in their (Wicked) mouth; their inward part is destruction; their throat is an open tomb; they flatter with their tongues.”

1.2.4 God Destroy Liars

Psalm 5:6a “You shall destroy those who speak falsehood.” – In the context of Psalm 5:5 “The boastful shall not stand in Your sight; You hate all Workers of Iniquity.” – These are the Workers of Iniquity. The Hebrew verb for “destroy” is commonly used for destroying Enemies in battle and the destruction of Heathen Cults.

God takes up Arms in judgement against “Those who speak falsehood.” (Psalm 5:6a). The ultimate Source of the Lie is Satan himself, as Satan is the Liar and the father of Lies (John 8:44); in destroying Liars, God rolls back Satan’s Evil Kingdom.

Psalm 5:6a declares that God will destroy those who speaks lies (falsehood), highlighting God’s attitude towards falsehood and deceit. The LORD, who is the epitome (personification) of truth and justice, stands against lies and deceitful Person.

Psalm 5:6a emphasises the consequences that awaits the Person who engages in falsehood, indicating that God will not tolerate dishonesty.

1.2.5 God Detests Deception

Psalm 5:6b “The LORD abhors the bloodthirsty and deceitful man.” – The verb “abhors” refers to both ritual and ethical rejection. The term “blood-thirsty” may be murderers but most likely the Person involved in “character-assassination.”

Psalm 5:6b teaches that God abhors (detests) the Individual who engages in character assassination (bloodthirsty) and in deception, thus, revealing God’s moral stance, underscores God’s desire for righteousness and His opposition to wickedness.
Psalm 5:6b affirms the importance of truth and honesty in our words and actions. As Followers of Jesus Christ, we are called to reflect God’s character, which includes walking in truth and integrity.
Psalm 5:6b challenges us to examine our own lives and evaluate whether our words and actions align with God’s standard of truth and righteousness.
Psalm 5:6b shows that God’s abhorrence of lies reminds us of the inherent value of truthfulness and the need to align our lives with God’s Written Word.
Psalm 5:6b prompts us to evaluate our own speech, ensuring that we speak truthfully and avoid deceitful practices.
Psalm 5:6b emphasizes God’s justice and His opposition to violence and bloodshed. It reminds us that God’s character is inherently just and righteous.
Psalm 5:6b states that God stands against those who inflict harm and engage in acts of violence. This verse serves as a reminder that God’s desire is for His People to pursue righteousness, seeking justice and peace in all our dealings.
Psalm 5:6b calls us to be God’s People of integrity, avoiding deceit and violence in all our interactions. Instead of participating in lies or engaging in acts of harm, we are called to pursue truth, justice, and peace.
Psalm 5:6b reminds us of the consequences of dishonesty and wickedness.
Psalm 5:6b underscores the reality that God will hold us accountable who engage in deceit and violence.
Psalm 5:6b encourages us to live with the awareness of God’s Presence and judgment, making choices that honour Him and align with His (Gode’s) character.
In Psalm 5:6a is the only instance, in this Psalm, of David’s speaking to God in the third Person. There David mentions what God Himself already Knows, which in fact it is known to God, as He (God) is Omniscience (Psalm 139:1-6).

Through this catalogue (character-assassination and deception) of Evil, we have the strong ethical sense of God’s Character and Judgement against Human Wickedness. God says no to “Wickedness, boastful, workers of iniquity, liars, and those who kill by deceit or character-assassination.” Their Prayers are not heard, and God’s Judgement on them is certain.

God’s Rejection of those who speak falsehood and deceive shows forth to the exposition of the liars of Psalm 5:9 who are David’s enemies and the subject of his (David’s) lament. We too need to take moral inventory as we come before God. What separates us from Sinners, however, is not our righteousness but God’s Mercy.

God hears us, not because we are good, but because we have received His Goodness of His Son, our Lord Jesus Christ. David’s Prayer now takes shape as a Plea for Justice. The crescendo from the mild negatives of Psalm 5:4 “For You are not a God who has pleasure in Wickedness; neither shall evil dwell with You,” to the expression of Divine Wrath in Psalm 5:5b-6 “You hate all Workers of Iniquity. You shall destroy those who speak falsehood; the LORD abhors the bloodthirsty and deceitful man.”

God is David’s integrity and refuge when he (David) is under wrongful attack. This is shown in Psalm 143:2 “Do not enter into judgement with Your Servant, for in Your sight no one living is righteous.” – Where David the Plaintiff (as he is in Psalm 5) pauses to acknowledge that if God is to test his (David’s) Character instead of his (David’s) case, he (David) would be undone. This is taken for granted in the David’s Protestations of Innocence.

1.3 The Renewed Prayer

Psalm 5:7-8 “But as for me, I will come into Your house in the multitude of Your Mercy; in fear of You I will worship toward Your holy temple. Lead me O LORD, in Your Righteousness because of my enemies; make Your way straight before my face.”

1.3.1 The Worship

Psalm 5:7 “But as for me (David), I will come into Your house in the multitude of Your Mercy; in fear of You I will worship toward Your holy temple.” This contrasts with the debauchery (depravity) and deceit of the Wicked described in the Psalm 5:5-6. David’s entrance into God’s House, God’s Presence, in worship, is based on Divine Grace {“multitude of Your (God’s) Mercy” – hesed (Psalm 5:7a)}, or, through the abundance of Your (God’s) Mercy (Psalm 69:13,16).

It is God’s Mercy that David is Preserved. The theological significance of Psalm 5:7 lies in its teachings on approaching God’s Presence with humility, gratitude, and reverence, as well as acknowledging His Loving Kindness (Mercy) towards us. We need to remind ourselves of the privilege of coming into God’s Presence.

At the same time, God’s “Abundant {multitude} Mercy” is no grounds for presumption: Psalm 5:7b “In fear (reverence) of You I will worship toward Your holy Temple.” David’s Worship is never without Fear (reverence) – the reverent sense of God’s Presence.
This “Fear (reverence)” is before God’s Holiness and Wonder before His (God’s) luminous (glowing) Power and Awesome Works – Psalm 5:7b “In fear (reverence) of You I will worship toward Your holy Temple.” John, the Apostle, experienced this Fear (reverence) when he saw the Vision of the Risen Christ and “fell at His feet as dead” (Revelation 1:17).
The word “Worship” literally means “to bow down” in reverence and submission. Worship is an act of surrender. In both Hebrew and English, Psalm 5:7 is a chiasmus, although Translators have somewhat revised the structure. Literally it would read:

But I, In the multitude of You Mercies, I will come to Your House
I will worship at Your holy Temple. In Your Fear (Reverence).

Worship is the utmost virtue of the Redeemed, and coming to the LORD, coming to His House, to worship Him is the great privilege.

1.3.2 David’s Desire

– Psalm 5:8 “Lead me O LORD, in Your Righteousness because of my enemies; make Your way straight before my face.” David’s enemies seek to kill him (2Samuel 15:13-1`4), so David needed to follow God’s Guidance to stay safe and to persevere in righteousness. Believers, too, need God’s Guidance as we navigate through the world that seeks to conform us to its philosophy and conduct.

In the beginning, David desire is that his Prayer be heard (Psalm 5:1-2), and he declared that he would begin his Prayer in the morning (Psalm 5:3), and before God’s Temple (Psalm 5:7).

Now David’s desire is that God will lead him in the Path of God’s Righteousness (Psalm 5:8a), because of his (David’s) Enemies (Psalm 5:8a), or, of “those that lie in wait for him” (RV, margin), lest, if he (David) makes a false step, his Enemies would triumph over him, and thus, bring discredit upon the cause of God and His People. When we are surrounded by Liars and Deceivers, it is only God’s Guidance that we do not fall prey to the Enemies.

God’s Mercy, then, results in Worship and Worship results in David’s Desire – “Lead me, O LORD, in Your Righteousness because of my Enemies.” Here is what David desired and prayed for.

1.3.3 David’s Pathway

Psalm 5:8b “Make Your way straight before my face.” – God’s Righteousness is revealed in the straight way, He (God) makes before us. According to Romans 12:1-2, when we offer our bodies to the Lord Jesus, as Living Sacrifices in Worship, we then know God’s Will, that which is “Good (Moral),” “Acceptable (Agreeable),” and Perfect (Growing us into Maturity).”

1.4 Denunciations

Psalm 5:9-10 “For there is no faithfulness in their mouth; their inward part is very wickedness (destruction); their throat is an open sepulchre (tomb); they flatter with their tongue. Pronounce them guilty (Destroy You them), O God! Let them counsels’ own counsels; cast them out in the multitude of their transgressions, for they have rebelled against You.”

1.4.1 Indictment

Psalm 5:9 “For there is no faithfulness in their mouth; their inward part is very wickedness (destruction); their throat is an open sepulchre (tomb); they flatter with their tongue.” Now in Psalm 5:9, the general indictment of Psalm 5:4-6 becomes specific. Psalm 5:9, describes the Enemies and brings us to the central issue of Psalm 5.

Psalm 5:9 contains David’s assessment of those that are against him. It is as if David becomes the Prosecuting Attorney whose central charge against the guilty is lying.

No Faithfulness in their mouth = No Steadfastness = “No Sincerity” (Psalm 5:9a).
Their attitude is only Wickedness (Psalm 5:9b).
Their throat is an open Sepulchre (Tomb – Psalm 5:9c).
They flatter with their tongue (Psalm 5:9d)– Literally, “they make smooth their tongues,” which may, perhaps, include flattery, but points rather to smooth arguments, specious reasoning, and the habit of making the worse appear the better cause.

The “mouth,” the “inward part,” the “throat,” and the “tongue,” are all named as vehicles of Deception. The absence of “faithfulness” or steadfastness is covered up by flattery. The interior destruction and death, the depths of depravity, represented by the jolting metaphor of the throat as “an open tomb,” are all disguised by smooth words. We are reminded of Jesus’ rebuke on the Pharisees and His description of them as “whitewashed tombs…..full of dead men’s bones” (Matthew 23:27).

Paul used elements of Psalm 5:9 in Romans 3:13 where he, too, describes the Wickedness of men. This description of depraved man as used by Paul as being an accurate description of humans, not of David’s Enemies only, but of humans by nature. Verbal violence is as much an epidemic for us as it was for Ancient Israel, and we, too, fail to see the depths behind the cunning.

1.4.2 Deception

Psalm 5:9b “They flatter with their tongue,” warns us against this deception of flattery, the violent abuse of words, the costumes that veil the heart’s intentions. We live in an age of flattery. Manipulation and deception are all encompassing. People trained in Social Sciences mould People’s values, tastes, and behaviours through the media and advertisement. With the “marrying” of Psychology to Mass Communications, we are all subject to the exploitation of our fears, for economic gain. It was Hitler who fused technology and propaganda to become the last 20th Century European to command world history. His field general, Rommel, always travelled with a camera crew that sent daily newsreels back to the Third Reich. Hitler built an empire by deceiving untold millions. He made flattery an art, promising Germany a one-thousand-year empire.

1.4.3 Call for Judgement

Psalm 5:10 Pronounce them guilty (destroy You them), O God! Let them fall by their own counsels; cast them out in the multitude of their transgressions, for they have rebelled against You.” – The Call for God’s Judgement is in order: “Pronounce them guilty (destroy You them”), O God.” It is God alone who can see the heart, and God is Righteous in declaring His Judgements.

The Prosecutor (David) asks a sentence of ultimate irony: that the guilty “Fall by their own Counsels.” Those who deceive will thus become the Prisoners of their own deception as they begin to believe their own lies and their own counsel cannot hold them up. This same passive Wrath of God is described in Romans 1. God gives them up to their own desires as the Sign of His (God’s) “No” against them.

First, comes the Sentence: “Guilty” = “Destroy You them, O God” (Psalm 5:10a).
Second, the Execution follows = “Let them fall by their own counsels” (Psalm 5:10b) – David’s Prayer against Ahithophel (2Samuel 15:31), and its remarkable outcome.
Third, the active Wrath of Final Expulsion = “Cast them out in the multitude of their transgressions.” (Psalm 5:10c).

The Motivation for this Appeal for Judgement is not Personal: ultimately the Rebellion is not “against me” but “against You (God).” This is the awful destiny of those who cover the tome (work) of their hearts by flattery. Then Psalm 5:10, with Strong Passion, David as much as exhorts God to destroy his Enemies, let them Fall, and to Cast them out.

1.5 Blessings and Favours

Psalm 5:11-12 “But let all those rejoice who put their trust in You; let them ever shout for joy, because You defend them; let those also who love Your Name be joyful in You. For You, O LORD, will bless the righteous; with favour You will surround (compass) him as with a shield.”

1.5.1 David Rejoices

(Psalm 5:11) – David focuses on the Righteous and Prays that they might have cause to rejoice, to shout, and to be joyful (Psalm 5:11). In the Book of Psalms, the exhortation of “joy,” joyful,” “glad,” “gladness,” “rejoice,” occurs more than 90 times. Psalm 5 ends on a note of joy. In contrast to the “fall” of the Wicked (Psalm 5:10a), David is joyful (Psalm 5:11).

True joy, a spontaneous expression of the heart and comes from those who “Put their trust in the LORD.” (Psalm 5:11a). The Person rejoices because “He trusts in God” and “Loves God’s Name” (Psalm 5:11). The Reason for Rejoicing and Trust is threefold:

God defends David/Us (Psalm 5:11b).
The LORD blesses the Righteous (Psalm 5:12a).
The LORD compasses round about him as with the Shield (Psalm 5:12b. The Righteous needs do not fear what his Enemies can do to him because he (David/Us) has Divine Assistance and Protection.

David/Us can shout for joy despite troubles because he (David/Us) is defended (literally, “Covered”) by the Living God. “You do cover him” (“compass him”), is one whose only other occurrence is in 1Samuel 23:26, where it describes a hostile force “closing in” on David, only to find itself quietly deflected by God’s encircling, Providential care of him (David). Then, to trust in God is:

To have the joyful expectation. It lights up the future with a certain hope, our hope in God – Psalm 5:11a “But let all those rejoice who put their trust in You.”
To have the joyful experience. If it is a joy to trust God, it is double joy to find by experience that God accepts the trust He invites; rewards the faith that lays hold on His promise – Psalm 5:11b “Because You defend them; let those also who love Your Name be joyful in You.”

God Protects us from our Enemies Deception (Psalm 5:11b). This leads us to perpetual, expansive, vocal delight: “Let them ever shout for joy.” (Psalm 5:11a). True joy comes from God’s Faithfulness and God’s Protection, all summed up in God’s Name (Psalm 5:11c). God’s Name Reveals:

The Character of God.
The Nature of God.
The Personhood of God.

To Call on God’s Name in Prayer is to actualise His Presence, and to be in His Presence is Fullness of Joy – Psalm 16:11 “You (God) will show me the path of life; in Your Presence is Fullness of Joy; at Your right hand are pleasures forevermore.”

1.5.2 God Blesses

Psalm 5:12 gives the grounds for loving the Name of God: “For You, O LORD, will bless the Righteous; with favour You will surround (compass) him as with a shield.” All the joy of the Righteous springs from the fact that God’s Blessing is upon him. The sense of God’s favour fills the Psalmist’s heart with rejoicing. Psalm 5:12 concludes the Psalm on the Note of Assurance, with complete Faith that God, the Judge of all the Earth will do right (c/f Genesis 18:25). From experience, and simply because David believes in the God to whom he Prays, he boldly says, “With favour will You compass (the righteous) as with a shield” (c/f Psalm 3:3):

All of God’s Bounty is for the Righteous (Psalm 5:12a).
For the Individual who receives His (God’s) Mercy and respond in Worship and Obedience (Psalm 5:7-8).

Like “the shield” of Protection, “the favour” of the LORD will “surround” the Person who puts his trust in Him (God). Blessing and “favour” are for those who love the Name of the LORD. The Shield (tsinnah) is the large, long Shield that protected the whole body, is not for the defence of any part of the body, as almost all the other pieces are, but it is a piece that is intended for the defence of the whole body. The shield does not only defend the whole body, but it is the defence to the Soldier’s Armour also. Thus, Faith it is Armour upon Armour, God’s Grace that preserves all the other Graces. God’s Favour, thus encompassing a Person effectually Secured him against all dangers – Psalm 5:12b “You will surround (compass) him as with a shield.”

1.6 Summary

Psalm 5, then, is the Prayer for Protection from Deception. It is only before the true God, in submission, to Him, and in Worship, that the Individual Person will find the Truth and be defended from the Deception of our Enemies. It is God who by His Spirit crushes the Lies about us, establishing us steadfastly in Himself. Since God is reality, He makes us real. This is the favour which surrounds us “as with a shield.”

The Sin of Nadab and Abihu (Leviticus 10:1-3) (Part 3)

God’s Judgement

Leviticus 10:2 (KJV) “And there went out fire from the LORD, and devoured them, and they died before the LORD.” The killing of Nadab and Abihu seemed too severe. Why not the exclusion of them from the Priest’s Office and excommunication of them from the Congregation of the LORD? Why the extreme penalty (death) for one act of error in Worship? Is it thus a question of theodicy? The gravity of Nadab and Abihu’s sin was beyond human comprehension. The answer is manifold:

Point 1:

God instituted the “Divine Order” in Worship/Prayer and there was an infraction (breach) on the part of Nadab and Abihu.

Point 2:

Both Nadab and Abihu have “mountain-top” experience with God – Exodus 24:1(KJV) “And He (the LORD) said unto Moses, come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship afar off.” But that experience did not insulate them from this presumptuous act:

Furthermore, they were trained and anointed Priests.
Their deed was (as has been explained) an act of wilful and wanton disobedience.

Point 3:

Nadab’s and Abihu’s deed was committed by those who were in high position. It was the “sin of presumption” (Number 15:30) on the part of the Persons in the enjoyment of high privilege, and in the exercise of great influence.

Point 4:

The “sin of presumption” was done in the Holy Place before God and His people. It was disobedience in connection with the Public Worship/Prayer of Jehovah (the LORD). If judgement from God did not come forth, the attitude and Worship/Prayer, by the Leaders and People, of the Nation of Israel, would be adversely affected! This judgement reminds the Leaders and the People of God’s Holiness and thus, save many others from similar transgression!

Point 5:

The sin of Nadab and Abihu marred the full effect of the good purpose of God on the very day of the consecration of the Priests. This sin was a “sin of presumption” (Numbers 15:30).

The “Fire from the LORD” was the same Fire stated in Leviticus 9:24. The Fire was the same; the Source of Fire was the same; the effect was the same, and yet how different! In fact, the “Fire from the LORD” is mentioned 12 times in the Old Testament, six for advantage and six for disadvantage. Both Nadab and Abihu were struck dead at the door of the Tabernacle, and died before the LORD:

It was a sad reminder that both Nadab and Abihu have no children (Numbers 3:4; 1Chronicles 24:2) when they died. This was an indication of their youthful impulsiveness! Their ministry of assisting their father, Aaron, the high priest was taken over by their brothers: Eleazar and Ithamar (Numbers 3:4; 1Chronicles 24:2).
What a contrast between the two scenes! Aaron and Moses entered the Tabernacle and returned to bless the People (Leviticus 9:23). The People rejoiced because of the affirmation of Aaron’s Ministry by Fire of God consuming the Sacrifice (Leviticus 9:24). Nadab and Abihu approached the same sacred place were killed by the Fire from the LORD (Leviticus 10:1-3).

God’s Glory

Leviticus 10:3 (KJV) “Then Moses said unto Aaron, this is it that the LORD spoke, saying, I will be sanctified in them that come near to Me, and before all the people I will be glorified. And Aaron held his peace.” Moses used the judgement of Nadab and Abihu to illustrate precisely what God meant by Holiness and Separation, in order that the bereaved father and the people might understand:

Point 1:

To the heathen of the land, in the time of the O.T., the concept of holiness meant nothing more than the Person or an Object being consecrated to the Service of the Deity.

Point 2:

For the Israelites holiness was an ethical attribute of the Divine Character which must be reflected in their own lives and behaviour since they were bounded by Covenant to their God. There are two basic aspects to this relationship which has always to be at the forefront of the Israelites’ minds:

The Covenant proceeds from God’s Love (hesed).
The Covenant demands a response from the Israelites of unqualified obedience.

The Lessons on the Judgement

Since Nadab and Abihu scorned God’s Word, now Moses pronounces it – it is the authority for Worship. The Lessons on the judgement of Nadab and Abihu are:

God will not allow His Sanctity: “I will be sanctified in them that come near to Me.” (Leviticus 10:3b, KJV) to be violated or diminished by the Priest, that is, “those who draw near” (Leviticus 9:7,8, KJV):
- God will be treated as Person set apart during Worship/Prayer. If not, God will defend His Own Honour, as He has done in the case of Nadab and Abihu,
- God will be Sanctified either by the obedience or by the punishment of those “who comes near Him,” that is, His Priests.
That God’s will vindicate His Law in unmistakable way: “And before all the people I will be glorified.” (Leviticus 10:3c KJV). The Priest has greater privilege and therefore greater responsibility (Matthew 11:21).
That God’s will vindicate His Law in unmistakable way: “And before all the people I will be glorified.” (Leviticus 10:3c KJV). The Priest has greater privilege and therefore greater responsibility (Matthew 11:21).
The conduct of Aaron under the bereavement was most instructive. He “held his peace.” He did not murmur against God for the judgement upon his sons (Nadab and Abihu). Moses soothed him by showing that it was a necessary act of justice – “Then Moses said unto Aaron, this is it that the LORD spoke, saying, I will be sanctified in them that come near to Me, and before all the people I will be glorified” (Leviticus 10:3a, KJV).

Under the Old Testament, the forms of Worship/Prayer appointed by God are typical. The necessity of obedience to God’s Word – The questions which alone the Priests must ask were: “Does this injunction came from God? And did it affect us?” If so, they must obey it without respect to consequences, and they may not substitute for it a course of action which appeared to themselves better adapted to affect the end which they supposed to be in view. The necessity of obedience in Worship/Prayer – God knows how He wills to be worshipped, and why He should be worshipped. Under the New Covenant, God has appointed two rites – the Sacrament of Baptism (Matthew 28:18-20) and the Lord’s Supper (Matthew 26:26-28), which are beneficial in the observance.

The Sin of Nadab and Abihu (Leviticus 10:1-3) (Part 2)

The Sin of Nadab & Abihu

Leviticus 10:1-3 (KJV) “And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which He command them not. And there went out fire from the LORD, and devoured them, and they died before the LORD. Then Moses said unto Aaron, this is it that the LORD spoke, saying, I will be sanctified in them that come near to Me, and before all the people I will be glorified. And Aaron held his peace.” The judgement of Nadab and Abihu followed the solemn consecration of Aaron and his sons and the beginnings of the ministrations of the Aaronic Priesthood.

God often judges severely when He was instituting something new and there was an infraction (breach), as with Adam and Eve (Genesis 3); violation of the Sabbath day (Numbers 15:32-36); and even the lying of Ananias and Sapphira (Acts 5:1-11). God wanted all to know the seriousness of presumption and disobedience. God made a graphic example of its results as a warning to others. Everything that Nadab and Abihu did were wrong.

Point 1:

Nadab and Abihu were the wrong people to handle the incense and presenting it to the LORD. This was the responsibility of Aaron, their father, the High Priest. Nadab and Abihu were usurping, in a blatant manner, the responsibilities of the High Priest in the Priestly Hierarchy:

Exodus 30:7 (KJV) “And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamp, he shall burn incense upon it.”
Exodus 30:8 (KJV) “And when Aaron lighteth the lamps at evening, he shall burn incense upon it, a perpetual incense before the LORD throughout your generation.”
Exodus 30:9 (KJV) “Ye shall offer no strange incense thereon, nor burn sacrifice, nor meal offering; neither shall ye pour drink offering thereon.”
Exodus 30:10 (KJV) “And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonement: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.”

Nadab and Abihu presumed to do what God has not commanded them – Leviticus 10:1b (KJV) “Which He (God) commanded them not.” They tried to take over the responsibility of the High Priest.

Point 2:

Nadab and Abihu used the wrong censers, their own censers instead of the censer of the High Priest, sanctified by the special anointing oil – Exodus 40:9 (KJV) “And thou (Aaron) shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.”

Point 3:

Nadab and Abihu acted at the wrong time, for it was only on the annual Day of Atonement that the High Priest was permitted to take the incense into the Most Holy Place, and even them he has to submit to a special ritual – Leviticus 16:1 (KJV) “And the LORD spoke unto Moses after the death of the two sons of Aaron, when they offered before the LORD and died.” The whole special ritual is recorded in Leviticus 16.

Point 4:

Nadab and Abihu acted on their own, – under “the wrong authority.” They did not consult Moses or their father, Aaron, nor do they sought to follow the Word of God, which was given to Moses. The action of Nadab and Abihu comprised a blatant act of disobedience and constitutes an act of defiance towards God. This was the force of the words: “Which He (the LORD) commanded them not” (Leviticus 10:1b, KJV).

Nadab’s and Abihu’s sin was not in doing what is forbidden, but in doing what was not enjoined (commanded) – “Which He (the LORD) commanded them not” (Leviticus 10:1b, KJV).
Nadab and Abihu set Divinely Constituted Authority at naught, which amounted to the despising of God’s Authority.
This was the very sin of Korah and his Company (Number 16).
Nadab and Abihu introduced confusion by intruding into the Office of the High Priest.

The penalty of being “cut off,” prescribed in Numbers 15:30 for sins of deliberate intent against Covenantal Requirements, was put into dramatic effect – “But the soul that doeth anything presumptuously, whether he is born in the land, or a sojourner, the same reproacheth the LORD; and that soul shall be cut off from among His people” (Numbers 15:30 (KJV).

Point 5:

Nadab and Abihu wrongly access into – their offering of fire “before the LORD” (Leviticus 10:1b, KJV) seems to imply that they tried to press “within the veil” into the Holy of Holies where the Shekinah Glory of God dwelt. This seems to be the explanation, given in Leviticus 16:1-2. None but the High Priest, and he only once a year on the Day of Atonement, has the right of access to the Holy of Holies (Leviticus 16:12). Nadab and Abihu deliberately disobeyed God’s Word and asserted themselves in the process of handling Sacred Service.

Point 6:

Nadab and Abihu used the wrong fire (“strange fire,” KJV; “unauthorized fire,” NIV) to burn their incense:

Fire “from before the LORD” (Leviticus 9:24) has kindled the “Altar of Burnt Offering” (Brazen Altar) the flame which the Priests was to keep alive (Leviticus 6:12-13).
No commandment has yet been given on how the incense should be kindred. It was only given in Leviticus 16:12-13.
Nadab and Abihu offered “strange fire,” fire not taken from the “Altar of Burnt Offering” (Brazen Altar), but fire from the boiling of sacrificial flesh. This fire was not kindled by the LORD but by man.
Leviticus 16:12-13 (KJV) “And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil. And he (Aaron) shall put the incense upon the fire before the LORD that the cloud of the incense may cover the Mercy Seat that is upon the testimony that he (Aaron) dies not.” It was ordered that on the Day of Atonement, the incense fire should be taken from the Brazen Altar (“Altar of Burnt Offering”), and this was no doubt the requirement on all occasions, though the Law has not been recorded.

The sin of Nadab and Abihu was in acting in the things of God without seeking the mind of God. It was “will worship” (Colossians 2:23). “Will-worship” is offensive to God. Two Prohibitions were given in Exodus 30:7-10, concerning Worship:

No “strange incense” was to be offered. This speaks of simulated or purely formal Worship – Exodus 30:9a (KJV) “Ye shall offer no strange incense thereon.”
No “strange fire” (Leviticus 10:1-3) was permitted. This may refer to substitution for devotion to the LORD of any other devotion, as to religious causes or sects (1Corinthians 1:11-13; Colossians 2:8, 16-19; Exodus 30:38).
Exodus 30:9 teaches that no incense was to be offered on the Altar apart from the Daily Offering – thus, Nadab and Abihu were killed because they offer an additional Sacrifice – Exodus 30:9 (KJV) “Ye shall offer no strange incense thereon, nor burnt sacrifice, no meal (meat) offering; neither shall ye pour drink offering thereon.” Both Nadab and Abihu were making an offering in a different way from that which God has commanded.

Exodus 30:34-36 gave the prescription for incense. Incense was symbolic of Worship/Prayer (Psalm 141:2; Revelation 5:8; Revelation 8:3-4; Luke 1:9-10), because its fragrance rises into the air as true Worship/Prayer rises to God. Exodus 30:37-38 sounds the warning about the incense (Worship/Prayer). What was condemned in Exodus 30:37-38 was the making of Worship/Prayer a mere pleasure to the natural man – Exodus 30:37-38 (NIV) “Do not make any incense with this formula for yourselves; consider it holy to the LORD. Whoever makes any like it to enjoy its fragrance must be cut off from his people.” God seeks true Worshipper (John 4:23-24).

Point 7:

Nadab and Abihu acted from the wrong motive and did not seek to Glorify God – improper offering of incense on the part of the Priests would detract from God’s Glory, and this Glory of God was not to be robbed – Leviticus 10:3 (KJV) “Then Moses said unto Aaron, this is it that the LORD spoke, saying, I will be sanctified in them that come near to Me, and before all the people I will be glorified. And Aaron held his peace.” The action of Nadab and Abihu did not:

Set God Apart: “I will be sanctified” (Leviticus 10:3b)
Glorified God: “I will be glorified” (Leviticus 10:3c).

We do not know the secret of their hearts, but we get the impression that what Nadab and Abihu did was a wilful Act of Pride. Their desire was not to sanctify and glorify the LORD but to promote themselves and their importance.

Point 8:

Nadab and Abihu may be under the influence of alcohol as implied in Leviticus 10:9-10 (KJV) “Do not drink wine nor strong drink, thou, not thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations; and that ye may put difference between holy and unholy, and between unclean and clean.” This is a reminder of Ephesians 5:18 (KJV) “And be not drunk with wine….but be filled with the Spirit.”

Point 9:

Nadab and Abihu did not do what was prescribed to be done as Priests, leading the people in Worship/Prayer. They acted independently of the Revelation of God regarding proper Worship/Prayer. Leviticus chapters 8 to 9, the refrain appears: “Just as Yahweh had commanded” (12 times – Leviticus 8:4a, 5b, 9b, 13b, 17b, 21b, 29b, 34b, 36b; 9:6b, 7b, 10b) and Nadab and Abihu did that “which the LORD had not commanded them” (Leviticus 10:1b, KJV). The point was clear: Nadab and Abihu drew near to God in an aberrant (deviant) manner, one that was not in accordance with God’s Word. It was, therefore, a deliberate disobedience. In place of God’s Word, they thrust self-will and personal caprice (whim).

To be continued….. Stay Tuned…..

The Sin of Nadab and Abihu (Leviticus 10:1-3) (Part 1)

The Statement

In the O.T., God repeatedly judged an Individual or the Nation of Israel who failed to Worship Him according to His Word. The Nation of Israel failed corporately (“Great Sin” – Exodus 32:21, 30, 31) when the Nation worshipped “the golden calf” – (Exodus 32). Moses’ intervention (Exodus 32:11-14, 31-32) resulted in God mercifully mitigated His initial Righteous Anger without destroying the whole Nation (Exodus 32:14). The sin of Nadab and Abihu was a stark reminder of how God feels about false Worship.

The Background

Throughout Leviticus chapters 1 to 9, God’s prescriptions and regulations for the Priesthood in Israel were quite detailed; expectations were very clear. Up to Leviticus chapter 9, Moses was the Person who offered sacrifices unto the LORD. This responsibility was handed over to Aaron and his sons in Leviticus Chapter 9:

Leviticus Chapter 9 recorded the first day of Aaron and his sons’ Priestly Ministry.
Aaron has offered the sacrifices and blessed the people (Leviticus 9:22). He entered the Holy Place with Moses and returned to where the People have been standing in expectation – Leviticus 9:23 (KJV) “And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people and the glory of the LORD appeared unto all the people.”
God showed His approval and His confirmation of Aaron’s Priestly Ministry by consuming the sacrifices – Leviticus 9:24 (KJV) “And there came a fire out from before the LORD and consumed upon the altar the burnt offering and the fat, which, when all the people saw, they shouted, and fell on their faces.”
Nadab and Abihu were the eldest sons of Aaron, they were not Outsiders, and as such were highly respected and honoured in Israel.
Nadab and Abihu were Anointed Priests and singled out to join Moses and Aaron on Mount Sinai who has seen God on the Mountain – Exodus 24:1(KJV) “And He (the LORD) said unto Moses, come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship afar off.”
God specifically selected them to be major Leaders of the Israelite Priesthood – Exodus 28:1 (KJV) “And take thou unto thee Aaron, thy brother, and his sons with him, from among the children of Israel, that he may minister unto Me in the priest’s office, even Aaron, Nadab, and Abihu, Eleazar and Ithamar, Aaron’s sons,” and they have been installed into the Priest’s Office (Leviticus 9:1-24).
Aaron, the High Priest, was the father of Nadab and Abihu. They were trained in the Service of the Lord:
- Nadab and Abihu were to lead the Congregation in the Worship of Jehovah (the LORD).
- Nadab and Abihu were trained to distinguish the sacred from the profane.
- Yet Nadab and Abihu were killed for their “Sin of Presumption!” It was a serious thing to be God’s Servant, in those days.
  
  Service unto the God the Father and the Lord Jesus must be empowered by His Spirit and controlled by His Word, serving Him “acceptably with reverence and godly fear for our God is a consuming fire” (Hebrews 12:28-29, KJV).
Nadab and Abihu appeared to be exalted from the events of the day (Leviticus Chapter 9), in which both have played a prominent part, a part felt bound, when God’s Fire came forth from the LORD, and the people shouted and fell on their faces (Leviticus 9:24b).
Moses and Aaron went into the Tabernacle of the Congregation (Leviticus 9:23a) and must have parted from them (Nadab and Abihu). Nadab and Abihu were now facing the people and appeared to have regarded themselves as the Representative of the People.
Without waiting for instruction, Nadab and Abihu rose from their prostration, and, preparing to make a return to God for His Gift of Fire by the offering of incense symbolical of Worship/Prayer (Psalm 141:2; Revelation 5:8; Revelation 8:3-4).
- Nadab and Abihu lit their censers from one of the fires (“strange fire,” KJV – “unauthorized fire,” NIV) which has been made for boiling the sacrificial flesh and not the fire from the Brazen Altar.
- Putting incense in them, started forward, with the intention of carrying the burning incense to the “Golden Altar” of Incense in the Holy Place.
- Nadab and Abihu reached the door of the Tabernacle, where Moses and Aaron were standing, when they met by a blast from the Fire of God which has already on the Brazen Altar, and they (Nadab & Abihu) fell dead. They had acted presumptuously.
Nadab and Abihu have not waited for the Divine Command, but, in their haste, they have irreverently broken the LORD’s Commandment (Leviticus 10:1b); they took the fire, not from the Brazen Altar, but the fire used to boil the sacrificial meat (“strange-fire”).
Nadab and Abihu have, with whatever good intentions done, what God has not commanded, and in doing what God has not commanded (Leviticus 10:1b), and in doing it has done what God has forbidden.
The day had not yet closed when Nadab and Abihu committed the rash act that changed the day of rejoicing into a day of mourning.

To be continued….. Stay Tuned…..