Psalm 5:8
Lead me, O LORD, in Your righteousness because of my enemies; make straight Your way before me.
Lead me, O LORD
The phrase "Lead me, O LORD," is a heartfelt plea for divine guidance. The Hebrew word for "lead" is "nahal," which conveys the idea of being gently guided or led to a place of rest and refreshment. This reflects the psalmist's deep trust in God's ability to direct his path. In the historical context of ancient Israel, leaders were often seen as shepherds guiding their flock, and here, David acknowledges God as the ultimate Shepherd. This plea is not just for direction but for a journey that aligns with God's will, emphasizing the importance of seeking God's guidance in every aspect of life.

in Your righteousness
The term "in Your righteousness" underscores the moral and ethical nature of God's guidance. The Hebrew word "tsedaqah" refers to righteousness, justice, and the right order of things. David is asking to be led in a way that reflects God's character and standards. This is a recognition that true guidance comes from aligning oneself with God's righteous ways. In a conservative Christian perspective, this highlights the importance of living a life that mirrors God's holiness and justice, seeking to embody His righteousness in our daily actions and decisions.

because of my enemies
"Because of my enemies" indicates the presence of adversaries who threaten the psalmist. The Hebrew word "oyeb" refers to those who are hostile or opposed. In the historical context, David faced numerous enemies, both external and internal, who sought to undermine his kingship and relationship with God. This phrase acknowledges the reality of spiritual and physical opposition that believers face. It serves as a reminder that seeking God's guidance is crucial, especially when confronted with challenges and adversities, trusting that God will protect and lead us through the trials.

make straight Your way before me
The phrase "make straight Your way before me" is a request for clarity and directness in the path God sets. The Hebrew word "yashar" means to make straight or level, removing obstacles and providing a clear direction. This reflects a desire for a path that is free from confusion and misdirection, one that is aligned with God's purposes. In a conservative Christian view, this emphasizes the importance of walking in God's ways, seeking His wisdom to navigate life's complexities. It is a call to trust in God's providence, believing that He will make the way clear for those who earnestly seek Him.

Persons / Places / Events
1. David
The author of the psalm, King David, is seeking guidance and protection from God amidst his adversaries.

2. The LORD (Yahweh)
The covenant name of God, whom David calls upon for guidance and righteousness.

3. Enemies
The adversaries or wicked people who oppose David, representing challenges and opposition in life.

4. Righteousness
The moral and ethical standard of God, which David seeks to be led in.

5. The Way
Symbolic of the path or direction in life that aligns with God's will and righteousness.
Teaching Points
Seeking Divine Guidance
As believers, we should consistently seek God's guidance in our lives, especially when facing opposition or difficult decisions.

Righteous Living
Our pursuit should be to live in God's righteousness, aligning our actions and decisions with His moral standards.

Trust in God's Sovereignty
Trust that God is in control and will lead us on the right path, even when circumstances seem challenging.

Prayer as a Tool for Direction
Use prayer as a means to seek clarity and direction from God, just as David did.

Overcoming Adversity
Recognize that God can guide us through adversities and use them to strengthen our faith and character.
Bible Study Questions
1. How does David's request for guidance in Psalm 5:8 reflect his relationship with God, and how can we emulate this in our own lives?

2. In what ways can we ensure that we are walking in God's righteousness in our daily decisions and interactions?

3. How do the themes of guidance and righteousness in Psalm 5:8 connect with Jesus' teachings in the New Testament?

4. What practical steps can we take to seek God's direction when facing opposition or difficult circumstances?

5. How can we apply the principle of trusting in God's sovereignty to our current life challenges, and what other scriptures support this trust?
Connections to Other Scriptures
Proverbs 3:5-6
This passage emphasizes trusting in the Lord and acknowledging Him in all ways, promising that He will make paths straight, similar to David's request for a straight path.

Matthew 6:13
In the Lord's Prayer, Jesus teaches to ask for deliverance from evil, paralleling David's plea for guidance amidst enemies.

Psalm 23:3
David speaks of God leading him in paths of righteousness, reinforcing the theme of divine guidance.

Isaiah 26:7
This verse speaks of the righteous path being made level by God, echoing the desire for a straight way.

John 14:6
Jesus declares Himself as the way, the truth, and the life, connecting to the concept of following God's way.
A Resolve and a PrayerWilliam Jay.Psalm 5:8
Practical PathsThomas G. Selby.Psalm 5:8
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
Enemies, Face, Foes, Guide, Lead, Lie, O, Observing, Plain, Righteousness, Straight, Wait
Dictionary of Bible Themes
Psalm 5:8

     8128   guidance, receiving

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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