Psalm 5:9
For not a word they speak can be trusted; destruction lies within them. Their throats are open graves; their tongues practice deceit.
For not a word they speak can be trusted;
This phrase highlights the deceitful nature of the wicked, emphasizing their unreliability. In biblical context, the psalmist often contrasts the faithfulness of God with the untrustworthiness of the wicked. This theme is echoed in other scriptures, such as Jeremiah 9:4-5, where deceit and betrayal are prevalent among the people. The cultural context of ancient Israel placed a high value on truthfulness, as seen in the Ten Commandments' prohibition against bearing false witness (Exodus 20:16). The psalmist's lament reflects a society where trust has eroded, a situation that can lead to social and spiritual decay.

destruction lies within them.
This phrase suggests that the wicked harbor intentions of harm and chaos. The Hebrew word for "destruction" can also imply ruin or calamity, indicating that their inner nature is corrupt and leads to destructive outcomes. This internal corruption is a recurring theme in the Psalms, where the heart's condition is often linked to one's actions (Psalm 14:1). The imagery of internal destruction aligns with Jesus' teaching in Matthew 15:18-19, where He explains that evil thoughts and actions originate from the heart. This connection underscores the biblical principle that inner character determines outward behavior.

Their throats are open graves;
The metaphor of "open graves" conveys the idea of death and decay emanating from the wicked. In ancient Near Eastern culture, graves were associated with impurity and defilement. An "open grave" would be a source of contamination, symbolizing the corrupting influence of the wicked's words. This imagery is also used by the Apostle Paul in Romans 3:13 to describe humanity's sinful nature, reinforcing the universality of sin and the need for redemption. The open grave metaphor serves as a stark warning of the spiritual death that accompanies deceit and malice.

their tongues practice deceit.
The act of practicing deceit with the tongue highlights the intentional and habitual nature of the wicked's falsehoods. In biblical literature, the tongue is often depicted as a powerful instrument capable of great harm or good (James 3:5-8). The psalmist's observation aligns with the wisdom literature's emphasis on the dangers of a deceitful tongue (Proverbs 6:16-19). This phrase also foreshadows the New Testament's call for believers to speak truthfully and avoid deceit (Ephesians 4:25). The consistent biblical message is that integrity in speech reflects a heart aligned with God's righteousness.

Persons / Places / Events
1. David
The author of Psalm 5, David is expressing his lament and seeking God's guidance and protection against deceitful and wicked people.

2. The Wicked
The individuals described in this verse are characterized by their deceitful speech and destructive intentions.

3. God
The ultimate judge and protector whom David seeks for guidance and deliverance from the wicked.
Teaching Points
The Power of Words
Words have the power to build up or destroy. As believers, we must be mindful of our speech, ensuring it aligns with truth and love.

Guarding Against Deceit
We must be vigilant against deceit, both in others and within ourselves, seeking God's wisdom to discern truth from lies.

Seeking God's Protection
Like David, we should turn to God for protection and guidance when faced with deceit and wickedness in the world.

The Heart's Condition
Our speech reflects the condition of our hearts. Regular self-examination and repentance are necessary to maintain a heart aligned with God.

The Role of Scripture
Scripture serves as a guide to help us recognize and avoid deceitful practices, encouraging us to live in truth.
Bible Study Questions
1. How does David's description of the wicked in Psalm 5:9 challenge us to examine our own speech and intentions?

2. In what ways can we guard our hearts to ensure our words reflect truth and integrity?

3. How does the connection between Psalm 5:9 and Romans 3:13 deepen our understanding of human sinfulness and the need for redemption?

4. What practical steps can we take to seek God's protection and guidance when confronted with deceit in our daily lives?

5. How can we use Scripture to help us discern truth from deceit in the world around us?
Connections to Other Scriptures
Romans 3:13
Paul references Psalm 5:9 when discussing the universal sinfulness of humanity, emphasizing the deceitful nature of human speech.

Jeremiah 9:8
This verse similarly describes the deceitful nature of the wicked, comparing their speech to a deadly arrow.

Matthew 12:34
Jesus speaks about how the mouth speaks what the heart is full of, connecting to the idea of deceitful speech stemming from a corrupt heart.
A Morning PrayerW. Forsyth Psalm 5:1-12
A Morning Prayer: for Sanctuary Service: in Evil TimesC. Clemance Psalm 5:1-12
David's State of Mind in Relation to God and SocietyHomilistPsalm 5:1-12
Prayer to GodThomas Wilcocks.Psalm 5:1-12
The Inward and Outward Sides of the Divine LifeA. Maclaren, D. D.Psalm 5:1-12
The Oratory GateMarvin R. Vincent, D. D.Psalm 5:1-12
The Poverty of Speech in PrayerPsalm 5:1-12
The Prayerful and UnprayerfulF. B. Meyer, B. A.Psalm 5:1-12
The Unspoken Part of PrayerB. Gregory, D. D.Psalm 5:1-12
The Righteousness of GodC. Short Psalm 5:8-12
People
David, Psalmist
Places
Jerusalem
Topics
Certainty, Dead, Deceit, Destruction, Evil, Faith, Faithfulness, Filled, Flatter, Grave, Gulf, Heart, Inner, Inward, Itself, Mischiefs, Mouth, Nothing, Open, Perversion, Reliable, Sepulcher, Sepulchre, Sincerity, Smooth, Speak, Stability, Throat, Tomb, Tongue, Tongues, Trusted, Truth, Wickedness, Yawning
Dictionary of Bible Themes
Psalm 5:9

     5016   heart, fallen and redeemed
     5038   mind, the human
     5167   mouth
     5193   tongue
     5547   speech, power of
     5550   speech, negative
     5863   flattery
     6023   sin, universality
     6146   deceit, and God
     8354   trustworthiness
     8442   good works
     8719   distrust

Psalm 5:9-10

     6632   conviction

Library
A Staircase of Three Steps
'All those that put their trust in Thee ... them also that love Thy name ... the righteous.'--PSALM v. 11, 12. I have ventured to isolate these three clauses from their context, because, if taken in their sequence, they are very significant of the true path by which men draw nigh to God and become righteous. They are all three designations of the same people, but regarded under different aspects and at different stages. There is a distinct order in them, and whether the Psalmist was fully conscious
Alexander Maclaren—Expositions of Holy Scripture

Morning Hymn.
"My voice shalt thou hear in the morning, O Lord."--Psalm 5:3. "Morgen glanz der Ewigkeit." [35]Knov. von Rosenroth. transl., Jane Borthwick, 1855 Jesus, Sun of righteousness, Brightest beam of Love Divine, With the early morning rays Do Thou on our darkness shine, And dispel with purest light All our night! As on drooping herb and flower Falls the soft refreshing dew, Let Thy Spirit's grace and power All our weary souls renew; Sbowers of blessing over all Softly fall! Like the sun's reviving
Jane Borthwick—Hymns from the Land of Luther

Morning Hymns
Morning Hymns. [2] My voice shalt Thou hear in the morning, O Lord; in the morning will I direct my prayer unto Thee, and will look up. Psalm 5:3
Catherine Winkworth—Lyra Germanica: The Christian Year

Moreover what is Written "Thou Wilt Destroy all that Speak Leasing...
35. Moreover what is written "Thou wilt destroy all that speak leasing:" [2360] one saith that no lie is here excepted, but all condemned. Another saith: Yea verily: but they who speak leasing from the heart, as we disputed above; for that man speaketh truth in his heart, who hateth the necessity of lying, which he understands as a penalty of the moral life. Another saith: All indeed will God destroy who speak leasing, but not all leasing: for there is some leasing which the Prophet was at that time
St. Augustine—On Lying

But if no Authority for Lying Can be Alleged...
9. But if no authority for lying can be alleged, neither from the ancient Books, be it because that is not a lie which is received to have been done or said in a figurative sense, or be it because good men are not challenged to imitate that which in bad men, beginning to amend, is praised in comparison with the worse; nor yet from the books of the New Testament, because Peter's correction rather than his simulation, even as his tears rather than his denial, is what we must imitate: then, as to those
St. Augustine—On Lying

A Great Deal for Me to Read Hast Thou Sent...
1. A great deal for me to read hast thou sent, my dearest brother Consentius: a great deal for me to read: to the which while I am preparing an answer, and am drawn off first by one, then by another, more urgent occupation, the year has measured out its course, and has thrust me into such straits, that I must answer in what sort I may, lest the time for sailing being now favorable, and the bearer desirous to return, I should too long detain him. Having therefore unrolled and read through all that
St. Augustine—Against Lying

On the Other Hand, those who Say that we must Never Lie...
6. On the other hand, those who say that we must never lie, plead much more strongly, using first the Divine authority, because in the very Decalogue it is written "Thou shall not bear false witness;" [2306] under which general term it comprises all lying: for whoso utters any thing bears witness to his own mind. But lest any should contend that not every lie is to be called false witness, what will he say to that which is written, "The mouth that lieth slayeth the soul:" [2307] and lest any should
St. Augustine—On Lying

What Then, if a Homicide Seek Refuge with a Christian...
22. What then, if a homicide seek refuge with a Christian, or if he see where the homicide have taken refuge, and be questioned of this matter by him who seeks, in order to bring to punishment a man, the slayer of man? Is he to tell a lie? For how does he not hide a sin by lying, when he for whom he lies has been guilty of a heinous sin? Or is it because he is not questioned concerning his sin, but about the place where he is concealed? So then to lie in order to hide a person's sin is evil; but
St. Augustine—On Lying

Since the Case is So, what is Man...
19. Since the case is so, what is man, while in this life he uses his own proper will, ere he choose and love God, but unrighteous and ungodly? "What," I say, "is man," a creature going astray from the Creator, unless his Creator "be mindful of him," [2683] and choose [2684] him freely, and love [2685] him freely? Because he is himself not able to choose or love, unless being first chosen and loved he be healed, because by choosing blindness he perceiveth not, and by loving laziness is soon wearied.
St. Augustine—On Patience

Second Sunday after Trinity Exhortation to Brotherly Love.
Text: 1 John 3, 13-18. 13 Marvel not, brethren, if the world hateth you. 14 We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. 15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 16 Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 But whoso hath the world's goods, and beholdeth his brother in need, and shutteth
Martin Luther—Epistle Sermons, Vol. III

Question of the Division of Life into the Active and the Contemplative
I. May Life be fittingly divided into the Active and the Contemplative? S. Augustine, De Consensu Evangelistarum, I., iv. 8 " Tractatus, cxxiv. 5, in Joannem II. Is this division of Life into the Active and the Contemplative a sufficient one? S. Augustine, Of the Trinity, I., viii. 17 I May Life be fittingly divided into the Active and the Contemplative? S. Gregory the Great says[291]: "There are two kinds of lives in which Almighty God instructs us by His Sacred Word--namely, the active and
St. Thomas Aquinas—On Prayer and The Contemplative Life

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and
John Cunningham—The Ordinance of Covenanting

Covenant Duties.
It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made
John Cunningham—The Ordinance of Covenanting

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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