But let all who take refuge in You rejoice; let them ever shout for joy. May You shelter them, that those who love Your name may rejoice in You. But let all who take refuge in YouThe phrase "take refuge" comes from the Hebrew root "חָסָה" (chasah), which conveys the idea of seeking shelter or protection. In ancient times, cities had strongholds or fortresses where people would flee for safety during attacks. Spiritually, this implies a deep trust and reliance on God as a protector and provider. The psalmist invites all believers to find their security and peace in God, emphasizing that true safety is found not in worldly structures but in the divine presence. rejoice
The Hebrew word for "rejoice" is "שָׂמַח" (samach), which means to be glad or joyful. This joy is not merely an emotional response but a profound state of being that arises from the assurance of God's protection and love. In the context of the psalm, rejoicing is a natural outcome of taking refuge in God, highlighting the transformative power of divine security that turns fear into joy. let them ever shout for joy
The phrase "shout for joy" is derived from the Hebrew "רָנַן" (ranan), which means to cry out or sing joyfully. This expression of joy is not silent or subdued but exuberant and vocal. Historically, such shouts were common in celebrations and victories, suggesting that those who trust in God experience a victory over their fears and adversities. The word "ever" indicates the perpetual nature of this joy, suggesting that it is not fleeting but enduring, rooted in the eternal nature of God's protection. May You shelter them
The word "shelter" comes from the Hebrew "סָכַךְ" (sakak), meaning to cover or protect. This imagery evokes the idea of God as a protective covering, much like a mother bird shielding her young under her wings. In biblical times, the concept of shelter was vital for survival against harsh elements and enemies. Spiritually, it signifies God's encompassing care and the intimate relationship between the believer and the divine. that those who love Your name
In Hebrew culture, a name was more than a label; it represented the essence and character of a person. To "love Your name" implies a deep reverence and affection for God's character and attributes. This love is not passive but active, manifesting in worship, obedience, and a desire to honor God in all aspects of life. It reflects a personal and covenantal relationship with God, where His name is cherished and revered. may rejoice in You
The repetition of "rejoice" underscores the central theme of joy in God's presence. The phrase "in You" emphasizes that this joy is not based on external circumstances but is found in the relationship with God Himself. It is a joy that transcends situations, rooted in the assurance of God's unchanging nature and His faithful promises. This joy is both a gift and a response, a reflection of the believer's trust and love for God. Persons / Places / Events 1. DavidThe author of Psalm 5, David is expressing his trust and reliance on God amidst adversities. 2. GodThe central figure in the Psalm, God is portrayed as a refuge and protector for those who trust in Him. 3. The RighteousThose who take refuge in God and love His name, experiencing joy and protection. 4. Enemies of DavidImplicit in the context, these are the adversaries from whom David seeks refuge in God. 5. JerusalemWhile not directly mentioned, it is often the setting for David's psalms and prayers. Teaching Points Rejoicing in RefugeBelievers are called to find joy in the security and protection that God provides. This joy is not dependent on circumstances but on the steadfastness of God's character. The Power of God's NameLoving God's name implies a deep reverence and trust in His character and promises. This love leads to a life of worship and joy. Continuous JoyThe phrase "ever shout for joy" suggests that joy in God is not a one-time event but a continual state for those who trust in Him. Divine ShelterGod's protection is likened to a shelter, providing safety and peace amidst life's storms. Believers can rest in the assurance of His care. Active TrustTaking refuge in God is an active decision. It involves turning to Him in times of trouble and trusting in His provision and protection. Bible Study Questions 1. How does understanding God as a refuge influence your response to life's challenges? 2. In what ways can you cultivate a deeper love for God's name in your daily life? 3. How can the joy described in Psalm 5:11 be evident in your interactions with others? 4. What are some practical steps you can take to remind yourself of God's protection and shelter? 5. How do the themes of refuge and joy in Psalm 5:11 connect with the teachings of Jesus in the New Testament? Connections to Other Scriptures Psalm 91This psalm also speaks of God as a refuge and fortress, emphasizing His protection over those who trust in Him. Proverbs 18:10Highlights the safety found in the name of the Lord, similar to the refuge mentioned in Psalm 5:11. Philippians 4:4Encourages believers to rejoice in the Lord always, echoing the call to rejoice found in Psalm 5:11. John 15:11Jesus speaks of His joy being in believers, which parallels the joy found in those who love God's name. Romans 15:13Paul speaks of joy and peace in believing, which aligns with the joy and refuge themes in Psalm 5:11. People David, PsalmistPlaces JerusalemTopics Age, Always, Coverest, Cries, Defend, Defendest, Exult, Faith, Glad, Joy, Joyful, Joyously, Love, Lovers, Loving, Protect, Protection, Refuge, Rejoice, Shelter, Shout, Sing, Spread, Trust, Trusting, WiltDictionary of Bible Themes Psalm 5:11 7960 singing
8162 spiritual vitality
8288 joy, of Israel 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 ScriptureMorning 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 Links Psalm 5:11 NIVPsalm 5:11 NLTPsalm 5:11 ESVPsalm 5:11 NASBPsalm 5:11 KJV
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