Psalms 5:7 · Bible study
Psalms 5:7 Commentary: Grace and Reverence in Worship
Hebrew · 11 what the commentators say
Meaning in one sentence
David resolves to worship God in the sanctuary, relying on abundant mercy and approaching with reverent fear. A study of the basis for confident worship.
Research Summary
- Meaning: The psalmist resolves to worship God in the sanctuary, relying on God’s abundant mercy and approaching with reverent fear.
- Key words: lovingkindness (hesed), fear (yirah), worship (shachah, to bow down), house/temple (heykal).
- Main debate: Whether “temple” is an anachronism for David’s time or refers to the tabernacle/holy place.
- Theological theme: Grace enables access to God; reverence is the proper response to His holiness.
- Best use: Teaching on the attitude of worship, especially the balance of confidence and humility.
Translation Comparison
BSB Berean Standard Bible 2020
But I will enter Your house by the abundance of Your loving devotion; in reverence I will bow down toward Your holy temple.
WEB World English Bible 2000
But as for me, in the abundance of your loving kindness I will come into your house. I will bow toward your holy temple in reverence of you.
KJV King James Version 1769
But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
ASV American Standard Version 1901
But as for me, in the abundance of thy lovingkindness will I come into thy house: In thy fear will I worship toward thy holy temple.
YLT Young's Literal Translation 1898
And I, in the abundance of Thy kindness, I enter Thy house, I bow myself toward Thy holy temple in Thy fear.
Darby Darby Bible 1890
But as for me, in the greatness of thy loving-kindness will I enter thy house; I will bow down toward the temple of thy holiness in thy fear.
Douay-Rheims Douay-Rheims Bible 1899
Thou hatest all the workers of iniquity: thou wilt destroy all that speak a lie. The bloody and the deceitful man the Lord will abhor.
Translations in other languages (10 available)
Y yo en la multitud de tu misericordia entraré en tu casa: adoraré hacia el templo de tu santidad en tu temor.
Mas eu, pela grandeza de tua bondade, entrarei em tua casa; adorarei inclinado para o templo de tua santidade em temor a ti.
Tu fais périr les menteurs;
Ich aber will in dein Haus gehen auf deine große Güte und anbeten gegen deinen heiligen Tempel in deiner Furcht.
Gij zult de leugensprekers verdoen; van den man des bloeds en des bedrogs heeft de HEERE een gruwel.
Ma io, per la grandezza della tua benignità, entrerò nella tua casa; e, vòlto al tempio della tua santità, adorerò nel tuo timore.
Wygłubisz tych, którzy mówią kłamstwo; mężem krwawym i zdradliwym brzydzi się Pan.
Ты погубишь говорящих ложь; кровожадного и коварного гнушается Господь.
至於我，我必憑你豐盛 的慈愛 進入 你的居所；我必存敬畏你 的心向 你的聖 殿 下拜。
But as for me, I will come into your house, in the full measure of your mercy; and in your fear I will give worship, turning my eyes to your holy Temple.
Verse in Context
Scholars' Consensus
Commentators across traditions agree on the main thrust of this verse. The psalmist declares his determination to worship God in the sanctuary, grounded not in his own merit but in God’s abundant lovingkindness (hesed). Adam Clarke notes that David “considered it an inexpressible privilege” to attend public worship, and that only through God’s mercy could he enjoy it. Barnes emphasizes the contrast with the wicked who are excluded: God’s mercy is the basis for access. Gill similarly ties the “multitude of thy mercy” to God’s covenant love. At the same time, the psalmist approaches with “thy fear”, reverent awe. The Cambridge Bible calls fear “the right spirit for approach to a holy God.” Worship involves bowing or prostrating (shachah) toward the holy temple, signifying humble submission. The consensus: grace enables worship, and reverence befits it.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The psalmist approaches God in worship based on God's abundant mercy and with reverent fear, regardless of the date or specific sanctuary.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'temple' | It refers to the place of God's special presence, either the tabernacle or the temple. | Some argue that David's use of 'temple' (heykal) is proleptic or refers to the holy place in the tabernacle; others see it as evidence of post-exilic composition. |
| Basis for approaching God | Approach is based on God's abundant mercy, not human merit. | Traditions differ on the extent of human cooperation: some emphasize God's sovereign grace alone, others highlight the believer's responsive trust. |
| Nature of 'fear' | Fear denotes reverence and awe before a holy God. | Some traditions accentuate the element of holy terror at sin; others focus on filial reverence. |
| Davidic authorship | The psalm is traditionally attributed to David. | Critical scholars question Davidic authorship due to references like 'temple,' though many conservative commentators defend it with explanations. |
Historical & Cultural Context
Psalm 5 is a morning prayer (v.3). David, likely fleeing from Absalom or other enemies, finds himself unable to attend the sanctuary (see introduction in Barnes). Yet he expresses confident hope that God will permit him to return. The “house” refers to the tabernacle on Zion, where the ark of the covenant resided. Keil and Delitzsch argue that daily liturgical service was celebrated there, with sacrifices. The word “temple” (heykal) can mean palace or large building; here it likely designates the holy place where God’s presence dwelt. Worshippers did not enter the inner sanctuary but prostrated themselves toward it, looking toward the place of God’s special presence (Barnes; Jamieson-Fausset-Brown). This practice of praying toward the sanctuary is seen in 1 Kings 8 and Daniel 6. The combination of “mercy” and “fear” reflects the covenant relationship: God’s steadfast love inspires trust, while His holiness demands reverence. The verse stands as a deliberate contrast to the wicked described in vv.4, 6, who are excluded from God’s presence. David’s resolve, “But as for me”, echoes Joshua’s similar declaration (Joshua 24:15), affirming personal commitment amid contrary examples.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts.
Reception History
This verse has been treasured throughout Christian history as a model for worship. Early church fathers like Augustine saw in it the conjunction of grace and reverence. Medieval commentators such as Thomas Aquinas used it to discuss the virtue of religion. The Reformers, particularly Calvin and Luther, emphasized that worship must be grounded in God’s mercy alone. The verse has been set to music in hymns like “I Love Thy Kingdom, Lord” and is often cited in discussions of public worship. Its pairing of lovingkindness and fear continues to shape liturgical practice across traditions.
Preaching This Verse
Three-point outline
- The Ground of Approach: God’s Abundant Mercy. The psalmist does not rely on his own righteousness but on the multitude of God’s lovingkindness. This is the foundation for all worship.
- The Posture of Worship: Reverent Fear. Bowing toward the holy temple with reverence acknowledges God’s majesty and holiness. True worship combines confidence with awe.
- The Resolve of the Worshiper: Personal Commitment. “But as for me” marks a deliberate choice to worship God regardless of circumstances or the example of the wicked.
Five-point outline
- Contrast with the Wicked: While the arrogant cannot stand before God (vv.4, 5), the psalmist enters by grace.
- Access through Mercy: God’s abundant hesed opens the way into His presence.
- Direction of Worship: Praying toward the temple symbolizes orientation to God’s revelation and presence.
- The Fear of the Lord: Not slavish terror but reverent awe that honors God’s holiness.
- Public Testimony: The psalmist’s declaration encourages the community of faith.
Illustration hooks
- A person who has made serious mistakes but comes to church with humble trust in God’s forgiveness.
- A child running into a parent’s arms with joy but also respect, knowing they are loved yet the parent is still an authority.
- Entering a historic cathedral: the sense of awe at the architecture and the awareness of being in a sacred space.
Questions your congregation is asking
- How can I approach God with confidence if I am aware of my sin?
- What does ‘reverence’ look like in my daily worship?
- Why does the psalmist make a public declaration of his intention to worship?
Leading a Discussion
Psalm 5:7 presents a tension that every believer feels: how to approach a holy God with both boldness and humility. The psalmist models the answer: come based on God’s mercy, with reverent fear. This passage invites us to examine the foundation and posture of our worship.
Discussion questions
- What does “abundance of your lovingkindness” tell you about God’s character?
- Why does the psalmist mention “thy fear” alongside mercy? How do these two fit together?
- In what ways do we sometimes rely on our own merits rather than God’s mercy when we worship?
- The psalmist says “I will come into your house.” What does regular participation in corporate worship mean to you?
- Bowing toward the temple was a physical act. What physical postures or gestures help you cultivate reverence?
- How does the contrast with the wicked (vv.4, 6) deepen your understanding of grace?
- How can your small group encourage one another to approach God with this balance of confidence and reverence?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Joshua 24:15 | If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve Yahweh.” |
| I Kings 8:29 | that your eyes may be open toward this house night and day, even toward the place of which you have said, ‘My name shall be there;’ to listen to the prayer which your servant prays toward this place. |
| I Kings 8:30 | Listen to the supplication of your servant, and of your people Israel, when they pray toward this place. Yes, hear in heaven, your dwelling place; and when you hear, forgive. |
| I Kings 8:35 | “When the sky is shut up and there is no rain because they have sinned against you, if they pray toward this place and confess your name, and turn from their sin when you afflict them, |
| I Kings 8:38 | whatever prayer and supplication is made by any man, or by all your people Israel, who shall each know the plague of his own heart, and spread out his hands toward this house, |
| Psalms 28:2 | Hear the voice of my petitions, when I cry to you, when I lift up my hands toward your Most Holy Place. |
| Psalms 51:1 | For the Chief Musician. A Psalm by David, when Nathan the prophet came to him, after he had gone in to Bathsheba. Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions. |
| Psalms 52:8 | But as for me, I am like a green olive tree in God’s house. I trust in God’s loving kindness forever and ever. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke reads David's mention of God's temple as pointing to Christ, the real dwelling of the Deity. He emphasizes that David approached worship only through God's abundant mercy, bowing in deep humility. For Clarke, Jesus is the eternal temple where alone God is met and worshipped.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the "house" here is the tabernacle, which worshippers faced when praying, even from a distance. He also defends Davidic authorship of the psalm by showing that the Hebrew word for "temple" can apply to the tabernacle, not only Solomon's structure.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator highlights the sharp contrast between the wicked, who exclude themselves from God's presence, and the godly, who are admitted only by God's grace. The proper attitude for approaching a holy God is reverent fear, expressed through humble prostration in worship.
Geneva Bible Notes Reformed 1599
But I wil come into thine house in the multitude of thy mercie: and in thy feare will I worship toward thine holy Temple.
Gill's Exposition of the Bible Baptist 1748
Gill highlights David's resolve to worship even while exiled from the tabernacle, anchored entirely in God's abundant mercy rather than his own merit. He distinguishes this reverence from slavish fear, calling it a humble, grateful posture driven by grace. For Gill, David looks to Christ as the true temple through whom worship is accepted.
Jamieson-Fausset-Brown Commentary Protestant 1871
But —as in Ps 2:6 , literally, "and." house — ( 1 Ch 9:23 ), the tabernacle. temple —literally, "palace," applied to God's residence, the Holy of Holies ( 1 Sa 3:3 ; 2 Sa 22:7 ); the inner part of the tabernacle. toward —not in; the high priest alone was allowed to enter.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that David's tent-shrine on Zion is properly called both "house of God" and "temple" even though it was a tent. In Semitic usage "house" means any dwelling, including a tent. So David's worship space before the ark is a legitimate sanctuary where he can enter and bow toward the Holy of Holies.
Lange's Commentary Reformed 1857
Lange sees this psalm as the morning prayer of a pious man surrounded by deceitful rather than powerful enemies. He argues against reading it as an abstract, didactic lesson or tying it to specific historical figures like Doeg or Ahithophel. Instead, the prayer rests on God's righteousness as Israel's King.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a precise paradox: we approach God with holy boldness and confidence, yet also with reverent fear of His majesty. Trust rests wholly in God's mercy, not in our own worth. And even when we cannot fully come near, we can still look toward God with longing.