Upon Nehiloth - The title of Psalm 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 of its meaning. See Hengstenberg, "Com." The Latin Vulgate and the Septuagint understand it as meaning "inheritance" - the same as נחלה nachălâh, and as being somehow designed to refer to the people of God "as" a heritage. Latin Vulgate: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint - ὑπὲρ τῆς κληρονομούσης huper tēs klēronomousēs. So Luther, Fur das Erbe. What was the precise idea affixed to this it is not very easy to determine. Luther explains it, "according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him." The true interpretation, however, is evidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of music specified. Why it was adapted particularly to "that" instrument of music cannot now be determined. Horsley renders it "upon the flutes." Compare Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158-170.

A Psalm of David - See introduction to Psalm 3:1-8.

Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer. This form of the petition is, that he would attend to his "words" - to what he was about to "express" as his desire. He intended to express only what he wished to be granted.

Consider my meditation - Understand; perceive, for so the word rendered "consider" properly means. He desired that he would regard the real import of what is here called his "meditation;" that is, he wished him not merely to attend to his "words," but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be sincere and truthful, yet they could not express "all" his meaning. There were desires of the soul which no language could convey - deep, unuttered "groanings" (compare Romans 8:26-27), which could not be uttered in language. There is a difference, however, in rendering the word translated "meditation." Most interpreters regard it as derived from הגה hâgâh, to meditate (see the notes at Psalm 1:2) - and as thus denoting "thought," or "meditation." Gesenius and some others regard it as derived from הגג hāgag, obsolete root - meaning to set on fire, to kindle; and hence, that it means here "heat," fervour of the mind; and then, fervent cry, or prayer. See "Rosenmuiller" also in "loc." DeWette concurs with Gesenius, and supposes that it should be rendered "sigh" or complaint. Prof. Alexander renders it "thought." Horsley renders it, "my sighing," but says he is in doubt whether it refers to an "internal desire of the mind," in opposition to "words" in the former part of the verse, or to a "prayer uttered sotto voce, like the private prayer usually said by every person before he takes his seat in the church" - the "internal motion of the mind toward God." It is not easy to determine the true meaning, but the probability is that it refers to an internal emotion - a fervent, ardent feeling - perhaps finding partial expression in sighs Romans 8:26, but which does not find expression in words, and which words could not convey. He prayed that God would attend to the "whole" desires of the soul - whether expressed or unexpressed.

Give ear to my words - This is properly a morning hymn, as the preceding was an evening hymn. We have seen from the conclusion of the last Psalm that David was very happy, and lay down and slept in the peace and love of his God. When he opens his eyes on the following morning, he not only remembers but feels the happiness of which he spoke; and with his first recollections he meditates on the goodness and mercy of God, and the glorious state of salvation into which he had been brought. He calls on God to give ear to his words; probably words of God's promises which he had been pleading.

Give ear to my words, O Lord,.... 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 Psalm 54:2; and words in prayer to God ought to be few, at least not repeated, Ecclesiastes 5:2; 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 put words into his mouth, and furnished him both with words and matter, and which he freely uttered before the Lord: and this is the "parrhesia", boldness, freedom of speech, which the Scriptures speak of, Hebrews 4:16; and the saints are allowed to use in prayer before God; when they may pour out their souls unto him, and freely tell him all their mind, as the psalmist now did; to which he entreats the Lord to "give ear"; not that God has a corporeal ear as man has, but he that made the ear has the power of hearing: this is an anthropopathy, and is spoken after the manner of men; such as are of kind and benevolent dispositions do not turn away, but stop and hear what a poor miserable object has to say to them, to whom they listen and return an answer; and so this phrase is expressive of the kind regard God has to the prayers of the destitute, which he does not despise but delight in; and of his bowing and inclining his ear, or of the strict and close attention he gives to them; and of the full and suitable answer he returns, in his own time and way; and is what the psalmist most earnestly entreats. He adds,

consider my meditation; the prayer he had meditated: for meditation is requisite to prayer, and should go before it; which is necessary in order to pray with the understanding; nor should men utter anything rashly and hastily before the Lord: it may design mental prayer, in distinction from vocal prayer, signified by his words before, such as that of Moses at the Red sea, and of Hannah before Eli, Exodus 14:15, 1 Samuel 1:13. The word also signifies inward mourning, and groans; the root from whence this is derived to mourn, and is so rendered in Isaiah 38:14; where Hezekiah compares his prayers to the chattering of a crane and swallow, and the mourning of a dove; and are the same with the unutterable groanings with which the Spirit of God sometimes makes intercession for the saints, Romans 8:26; and which are not hid from God, Psalm 38:9; but are well known to him: he understands the language of a sigh or groan; and so the words may be rendered "understand my moan" (c).

(c) "murmur meum", Vatablus, Gejerus; "gemitum meum", Cocceius, Hammond; "gemitus et suspiria mea", Michaelis.

1 Give ear to my words; O Lord, consider my meditation.

There are two sorts of prayers - those expressed in words, and the unuttered longings which abide as silent meditations. Words are not the essence but the garments of prayer. Moses at the Red Sea cried to God, though he said nothing. Yet the use of language may prevent distraction of mind, may assist the powers of the soul, and may excite devotion. David, we observe, uses both modes of prayer, and craves for the one a hearing, and for the other a consideration. What an expressive word! "Consider my meditation." If I have asked that which is right, give it to me; if I have omitted to ask that which I most needed, fill up the vacancy in my prayer. "Consider my meditation." Let thy holy soul consider it as presented through my all-glorious Mediator: then regard thou it in thy wisdom, weigh it in the scales, judge thou of my sincerity, and of the true state of my necessities, and answer me in due time for thy mercy's sake! There may be prevailing intercession where there are no words; and alas! there may be words where there is no true supplication. Let us cultivate the spirit of prayer which is even better than the habit of prayer. There may be seeming prayer where there is little devotion. We should begin to pray before we kneel down, and we should not cease when we rise up.

(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 equals 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 Psalm 34:4. It is derived from הגג equals הגה (vid., Psalm 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.) Psalm 28:2; Psalm 31:23, is one word with the Aram. צוח, Aethiop. צוּע (to call). On הקשׁיב used of intent listening, vid., Psalm 10:17. The invocation מלכּי ואלהי, when it is a king who utters it, is all the more significant. David, and in general the theocratic king, is only the representative of the Invisible One, whom he with all Israel adores as his King. Prayer to Him is his first work as he begins the day. In the morning, בּקר (as in Psalm 65:8 for בּבּקר, Psalm 88:13), shalt Thou hear my cry, is equivalent to my cry which goes forth with the early morn. Hupfeld considers the mention of the morning as only a "poetical expression" and when getting rid of the meaning prima luce, he also gets rid of the beautiful and obvious reference to the daily sacrifice. The verb ערך is the word used of laying the wood in order for the sacrifice, Leviticus 1:7, and the pieces of the sacrifice, Leviticus 1:8, Leviticus 1:12; Leviticus 6:5, of putting the sacred lamps in order, Exodus 27:21; Leviticus 24:3., and of setting the shew-bread in order, Exodus 40:23; Leviticus 24:8. The laying of the wood in order for the morning offering of a lamb (Leviticus 6:5 [Leviticus 6:12], cf. Numbers 28:4) was one of the first duties of the priest, as soon as the day began to dawn; the lamb was slain before sun-rise and when the sun appeared above the horizon laid piece by piece upon the altar. The morning prayer is compared to this morning sacrifice. This is in its way also a sacrifice. The object which David has in his mind in connection with אערך is תּפלּתי. As the priests, with the early morning, lay the wood and pieces of the sacrifices of the Tamı̂d upon the altar, so he brings his prayer before God as a spiritual sacrifice and looks out for an answer (צפּה speculari as in Habakkuk 2:1), perhaps as the priest looks out for fire from heaven to consume the sacrifice, or looks to the smoke to see that it rises up straight towards heaven.

<> Give ear to my words, O LORD, consider my {a} meditation.

(a) That is, my vehement prayer and secret complaint and sighings.

5:1 Meditation - My prayer accompanied with deep thoughts and fervent affections of soul.

[1] Nehiloth

Nehiloth is not a musical instrument, but means "inheritance," and indicates the character of the Psalm. The righteous are the Lord's inheritance.

PSALM 5

Ps 5:1-12. 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.

1. meditation-moanings of that half-uttered form to which deep feeling gives rise-groanings, as in Ro 8:26, 27.

5:1-6 God is a prayer-hearing God. Such he has always been, and he is still as ready to hear prayer as ever. The most encouraging principle of prayer, and the most powerful plea in prayer, is, to look upon him as our King and our God. David also prays to a sin-hating God. sin is folly, and sinners are the greatest of all fools; fools of their own making. Wicked people hate God; justly are they hated of him, and this will be their endless misery and ruin. Let us learn the importance of truth and sincerity, in all the affairs of life. Liars and murderers resemble the devil, and are his children, therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his people.