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1 Give ear to my words, O LORD, consider my meditation. 2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. 3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up. 4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. 5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity. 6 Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man. 7 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. 8 Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face. 9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. 10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee. 11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. 12 For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.
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[AD 341] Asterius of Cappadocia on Psalms 5:1
From the start God examines all the words that you speak, whether they are shameful, blasphemous or lying words; whether malicious, harmful or deceitful; or whether they are words of degradation, which through their deceit are able to overwhelm the one whom the lie injures. “You have loved words of destruction, a deceitful tongue.” … “Every careless word that people speak will return to them judgment.” How much more when you speak hurtful words do they become a hindrance and destruction to your spirit! God judges your cry: whether you have cried out against anyone unjustly, whether you have trumpeted unjust anger with your cry or whether you, overcome with such wrath, have called for the striking down of the innocent, like those who stoned Stephen: “Shouting with a loud voice, they covered their ears and in one spirit united against him they rushed him.” And their shout became a vehicle of murder. God, therefore, tests your words.… Therefore, since God will measure our words, let us give to him spiritual songs and canticles, hymns and psalms, becoming a sweet smell not by running to bars but by hastening to the church; not sunk in our drunkenness but adorned with sobriety; not dancing and being wanton like the Jews but glorifying the way of life of the apostles.… No one may walk into the royal dwelling leaping about; no one may stand before the king drunk. If such caution is followed on earth, how much more caution is there for the heavenly state and the kingdom that exists there? Let us live lives worthy of that kingdom, rejoicing and happy in the grace and mercy of our Lord Jesus Christ to whom there is glory and power from now to infinite ages of ages.

Source: HOMILIES ON THE PSALMS 9:2
[AD 398] Didymus the Blind on Psalms 5:1-12
Because of grace this hymn is sung, in behalf of the individual spirit or for the church called out for the divine inheritance, not a natural one but a spiritual one.

Source: FRAGMENTS ON THE PSALMS 5:1
[AD 407] John Chrysostom on Psalms 5:1
If you say, “Give ear to my words,” utter those words that come from a gentle and loving person, containing nothing of the devil.… A supplicant, in fact, does not employ the language of an accuser.

Source: COMMENTARY ON THE PSALMS 5:2-3
[AD 420] Jerome on Psalms 5:1-12
There are many who insist that the titles do not belong to the psalms but who really do not know why they hold such a view. If the titles were not found in all the manuscripts—Hebrew, Greek and Latin—their position would be tenable. Since, however, there are titles in the Hebrew books, and this one in particular marks the fifth psalm, I am amazed at the implication that there can be anything in Scripture without reason. If it be true that “not one jot or one title shall be lost from the Law,” how much more shall not a word or a syllable be lost?

Source: HOMILY ON PSALM 5
[AD 420] Jerome on Psalms 5:1-12
Who is she who is to obtain the inheritance? I believe it is the church, for it is the church who receives the inheritance.… David sings at the beginning that the church wins the inheritance at the end.… There are, however, several other interpretations. Many say that the psalm accords with the history of the people of Israel who long to return to Judea from Babylon, but they have failed to interpret “unto the end” and “for her that obtains the inheritance.” We, then, by “combining spiritual with spiritual” shall endeavor with the help of your prayers to consider this psalm as applying to the church.

Source: HOMILY ON PSALM 5
[AD 430] Augustine of Hippo on Psalms 5:1
"Hear my words, O Lord" [Psalm 5:1]. Being called she calls upon the Lord; that the same Lord being her helper, she may pass through the wickedness of this world, and attain unto Him. "Understand my cry." The Psalmist well shows what this cry is; how from within, from the chamber of the heart, without the body's utterance, it reaches unto God: for the bodily voice is heard, but the spiritual is understood. Although this too may be God's hearing, not with carnal ear, but in the omnipresence of His Majesty.

Source: Exposition on Psalm 5
[AD 458] Theodoret of Cyrus on Psalms 5:1
On all sides the church of God is buffeted by many huge waves, as likewise is each soul that embraces the devout life, but each survives and breasts the billows by constantly invoking the divine aid. This in fact is what the inspired Word also teaches, instructing us how it behooves us both to entreat and implore the God and King of all.

Source: COMMENTARY ON THE PSALMS 5:2
[AD 341] Asterius of Cappadocia on Psalms 5:2
If one grants that indeed each animal recognizes the cry of its own offspring in the largest and most crowded flocks, that though a thousand calves may cry, the mother knows the cry of her own young, that though a thousand lambs may bleat, the female runs to the voice of her own and it does not fall, how much more among a thousand sinners crying out does God know the cry of the just and recognize him as the pure voice of his own child?

Source: HOMILIES ON THE PSALMS 10:5
[AD 430] Augustine of Hippo on Psalms 5:2
"Attend to the voice of my supplication;" that is, to that voice, which he makes request that God would understand: of which what the nature is, he has already intimated, when he said, "Understand my cry. Attend to the voice of my supplication, my King, and my God" [Psalm 5:2]. Although both the Son is God, and the Father God, and the Father and the Son together One God; and if asked of the Holy Ghost, we must give no other answer than that He is God; and when the Father, and the Son, and the Holy Ghost are mentioned together, we must understand nothing else, than One God; nevertheless Scripture is wont to give the appellation of King to the Son. According then to that which is said, "By Me man comes to the Father," [John 14:6] rightly is it first, "my King;" and then, "my God." And yet has not the Psalmist said, Attend You; but, "Attend." For the Catholic faith preaches not two or three Gods, but the Very Trinity, One God. Not that the same Trinity can be together, now the Father, now the Son, now the Holy Ghost, as Sabellius believed: but that the Father must be none but the Father, and the Son none but the Son, and the Holy Ghost none but the Holy Ghost, and this Trinity but One God. Hence when the Apostle had said, "Of whom are all things, by whom are all things, in whom are all things," [Romans 11:36] he is believed to have conveyed an intimation of the Very Trinity; and yet he did not add, to Them be glory; but, "to Him be glory."

Source: Exposition on Psalm 5
[AD 339] Eusebius of Caesarea on Psalms 5:3
The person “who inherits” (as in the title of the psalm) is consecrated by prayers and by service to God as the first fruits of his daily deeds. Moreover, it is a token of his innocence to go forth from his chamber cleansed by his pure prayers and to be able to say to God, “Early in the morning I will wait on you, and I will look up.”

Source: COMMENTARY ON PSALMS 5:1-5
[AD 398] Didymus the Blind on Psalms 5:3
Think about the one on whom the sun of righteousness has arisen, expressing praise because of his grateful spirit to the author of the light. “In the morning,” he says, “you will hear my voice.” For to whom is it necessary to have gratitude for so much good, unless to you, Lord, who has brought the light to me, which is the source for the greatest illumination to me?

Source: FRAGMENTS ON THE PSALMS 5:4
[AD 407] John Chrysostom on Psalms 5:3
Let those heed this who come to prayer only after countless activities.… “One must precede sunrise in giving you thanks,” Scripture says, remember, “and entreat you before the dawning of the day.” Now, you would not tolerate someone inferior to you preceding you in giving homage to the emperor; in this case, however, while the soul pays homage you are asleep, and you yield pride of place to creatures and do not anticipate the whole of creation that is made for you. You do not give him thanks; instead, when you get up, you wash your face and hands but ignore the fact your soul is uncleansed. Do you not realize that as the body is cleansed with water, so the soul is with prayer? So wash your soul before your body. Many evil stains besmirch it; expunge them by prayer. If, in fact, we hedged our mouth around in this fashion, we should lay a fine foundation for daily life.

Source: COMMENTARY ON THE PSALMS 5:3
[AD 420] Jerome on Psalms 5:3
After the shadows recede from my heart and the light of the true Sun has arisen, then you will hear me, and I will be able to stand before you as a servant.

Source: BRIEF COMMENTARY ON PSALM 5
[AD 430] Augustine of Hippo on Psalms 5:3-6
"In the morning I will stand by You, and will see" [Psalm 5:3]. What is, "I will stand," but "I will not lie down"? Now what else is, to lie down, but to take rest on the earth, which is a seeking happiness in earthly pleasures? "I will stand by," he says, "and will see." We must not then cleave to things earthly, if we would see God, who is beheld by a clean heart. "For You are not a God who hast pleasure in iniquity. The malignant man shall not dwell near You, nor shall the unrighteous abide before Your eyes. You have hated all that work iniquity, You will destroy all that speak a lie. The man of blood, and the crafty man, the Lord will abominate" [Psalm 5:4-6]. Iniquity, malignity, lying, homicide, craft, and all the like, are the night of which we speak: on the passing away of which, the morning dawns, that God may be seen. He has unfolded the reason, then, why he will stand by in the morning, and see: "For," he says, "You are not a God who hast pleasure in iniquity." For if He were a God who had pleasure in iniquity, He could be seen even by the iniquitous, so that He would not be seen in the morning, that is, when the night of iniquity is over.

Source: Exposition on Psalm 5
[AD 430] Augustine of Hippo on Psalms 5:3
"Because I will pray unto You [Psalm 5:3]. O Lord, in the morning You will hear my voice." What does that, which he said above, "Hear Thou," mean, as if he desired to be heard immediately? But now he says, "in the morning You will hear;" not, hear Thou: and, "I will pray unto You;" not, I do pray unto You: and, as follows, "in the morning I will stand by You, and will see;" not, I do stand by You, and do see. Unless perhaps his former prayer marks the invocation itself: but being in darkness amidst the storms of this world, he perceives that he does not see what he desires, and yet does not cease to hope, "For hope that is seen, is not hope." [Romans 8:24] Nevertheless, he understands why he does not see, because the night is not yet past, that is, the darkness which our sins have merited. He says therefore, "Because I will pray unto You, O Lord;" that is, because You are so mighty to whom I shall make my prayer, "in the morning You will hear my voice." You are not He, he says, that can be seen by those, from whose eyes the night of sins is not yet withdrawn: when the night then of my error is past, and the darkness gone, which by my sins I have brought upon myself, then "You will hear my voice." Why then did he say above not, "You will hear," but "hear Thou"? Is it that after the Church cried out, "hear Thou," and was not heard, she perceived what must needs pass away to enable her to be heard? Or is it that she was heard above, but does not yet understand that she was heard, because she does not yet see by whom she has been heard; and what she now says, "In the morning You will hear," she would have thus taken, In the morning I shall understand that I have been heard? Such is that expression, "Arise, O Lord," that is, make me arise. But this latter is taken of Christ's resurrection: but at all events that Scripture, "The Lord your God proves you, that He may know whether ye love Him," [Deuteronomy 13:3] cannot be taken in any other sense, than, that you by Him may know, and that it may be made evident to yourselves, what progress you have made in His love.

Source: Exposition on Psalm 5
[AD 735] Bede on Psalms 5:3
When the night of this world is over, the morning of the world to come will begin to shine.… Then we shall no longer have any need of light from books, for the true Light of the world will appear and enlighten us.

Source: On the Tabernacle 3:27.21
[AD 398] Didymus the Blind on Psalms 5:4
It is true that evil is not from God, as is the opinion of some who say that evil has a substantial reality. For from the mouth of the Most High, the one willing there only be good, good and evil do not go forth.

Source: FRAGMENTS ON THE PSALMS 5:6
[AD 430] Augustine of Hippo on Psalms 5:4-5
"The malignant man shall not dwell near You:" [Psalm 5:4] that is, he shall not so see, as to cleave to You. Hence follows, "Nor shall the unrighteous abide before Your eyes." [Psalm 5:5] For their eyes, that is, their mind is beaten back by the light of truth, because of the darkness of their sins; by the habitual practice of which they are not able to sustain the brightness of right understanding. Therefore even they who see sometimes, that is, who understand the truth, are yet still unrighteous, they abide not therein through love of those things, which turn away from the truth. For they carry about with them their night, that is, not only the habit, but even the love, of sinning. But if this night shall pass away, that is, if they shall cease to sin, and this love and habit thereof be put to flight, the morning dawns, so that they not only understand, but also cleave to the truth.

Source: Exposition on Psalm 5
[AD 420] Jerome on Psalms 5:5
Whom does God hate? The evildoer. But if we are all sinners and every sinner is hated by God, it would naturally follow that we are all hated by God. If, however, we are all hated by God, how is it that we have been saved by grace?.… The psalmist did not say those who have been guilty of wrongdoing, but those who are wrongdoers. Those who persevere in sin are those who are held in abhorrence by God, but those who abandon the ways of sin are loved by the Lord.… These words are intended for sinners who are persisting in sin.

Source: HOMILY ON PSALM 5
[AD 430] Augustine of Hippo on Psalms 5:5-6
"You have hated all that work iniquity." [Psalm 5:5] God's hatred may be understood from that form of expression, by which every sinner hates the truth. For it seems that she too hates those, whom she suffers not to abide in her. Now they do not abide, who cannot bear the truth. "You will destroy all that speak a lie." [Psalm 5:6] For this is the opposite to truth. But lest any one should suppose that any substance or nature is opposite to truth, let him understand that "a lie" has relation to that which is not, not to that which is. For if that which is be spoken, truth is spoken: but if that which is not be spoken, it is a lie. Therefore says he, "You will destroy all that speak a lie;" because drawing back from that which is, they turn aside to that which is not. Many lies indeed seem to be for some one's safety or advantage, spoken not in malice, but in kindness: such was that of those midwives in Exodus, [Exodus 1:19] who gave a false report to Pharaoh, to the end that the infants of the children of Israel might not be slain. But even these are praised not for the fact, but for the disposition shown; since those who only lie in this way, will attain in time to a freedom from all lying. For in those that are perfect, not even these lies are found. For to these it is said, "Let there be in your mouth, yea, yea; nay, nay; whatsoever is more, is of evil." [Matthew 5:37] Nor is it without reason written in another place, "The mouth that lies slays the soul:" [Wisdom 1:11] lest any should imagine that the perfect and spiritual man ought to lie for this temporal life, in the death of which no soul is slain, neither his own, nor another's. But since it is one thing to lie, another to conceal the truth (if indeed it be one thing to say what is false, another not to say what is true), if haply one does not wish to give a man up even to this visible death, he should be prepared to conceal what is true, not to say what is false; so that he may neither give him up, nor yet lie, lest he slay his own soul for another's body. But if he cannot yet do this, let him at all events admit only lies of such necessity, that he may attain to be freed even from these, if they alone remain, and receive the strength of the Holy Ghost, whereby he may despise all that must be suffered for the truth's sake. In fine, there are two kinds of lies, in which there is no great fault, and yet they are not without fault, either when we are in jest, or when we lie that we may do good. That first kind, in jest, is for this reason not very hurtful, because there is no deception. For he to whom it is said knows that it is said for the sake of the jest. But the second kind is for this reason the more inoffensive, because it carries with it some kindly intention. And to say truth, that which has no duplicity, cannot even be called a lie. As if, for example, a sword be entrusted to any one, and he promises to return it, when he who entrusted it to him shall demand it: if he chance to require his sword when in a fit of madness, it is clear it must not be returned then, lest he kill either himself or others, until soundness of mind be restored to him. Here then is no duplicity, because he, to whom the sword was entrusted, when he promised that he would return it at the other's demand, did not imagine that he could require it when in a fit of madness. But even the Lord concealed the truth, when He said to the disciples, not yet strong enough, "I have many things to say unto you, but you cannot bear them now:" [John 16:12] and the Apostle Paul when he said, "I could not speak unto you as unto spiritual, but as unto carnal." [1 Corinthians 3:1] Whence it is clear that it is not blamable, sometimes not to speak what is true. But to say what is false is not found to have been allowed to the perfect.

Source: Exposition on Psalm 5
[AD 420] Jerome on Psalms 5:6
What Scripture says in the words “you destroy all who speak falsehood” we should interpret as referring to heretics, both from the forward movement of the psalm and from the order within the movement itself. The doer of evil has, indeed, killed his own soul; but the heretic—the liar—has killed as many souls as he has seduced.… Every heretic is bloodthirsty, for every day he spills the blood of souls.… Deceitful is the right word. He is both a murderer and a practitioner of deceit. How is he deceitful? His words deliberately misrepresent the words of the Lord.… Just think of the condition of the heretic: the Lord abhors him!

Source: HOMILY ON PSALM 5
[AD 430] Augustine of Hippo on Psalms 5:6
Of our own nature we are liars. However, if we wish to be truthful, let us have recourse to the Lord. By his help we are truthful; by our own nature we are liars.

Source: SERMON 257:2
[AD 430] Augustine of Hippo on Psalms 5:6-7
"The man of blood, and the crafty man, the Lord will abominate." [Psalm 5:6] What he said above, "You have hated all that work iniquity, You will destroy all that speak a lie," may well seem to be repeated here: so that one may refer "the man of blood" to "the worker of iniquity," and "the crafty man" to the "lie." For it is craft, when one thing is done, another pretended. He used an apt word too, when he said, "will abominate." For the disinherited are usually called abominated. Now this Psalm is, "for her who receives the inheritance;" and she adds the exulting joy of her hope, in saying, "But I, in the multitude of Your mercy, will enter into Your house" [Psalm 5:7]. "In the multitude of mercy:" perhaps he means in the multitude of perfected and blessed men, of whom that city shall consist, of which the Church is now in travail, and is bearing few by few. Now that many men regenerated and perfected, are rightly called the multitude of God's mercy, who can deny; when it is most truly said, "What is man that You are mindful of him, or the son of man that You visit him? I will enter into Your house:" as a stone into a building, I suppose, is the meaning. For what else is the house of God than the Temple of God, of which it is said, "for the temple of God is holy, [1 Corinthians 3:17] which temple you are"? Of which building He is the cornerstone, [Ephesians 2:20] whom the Power and Wisdom of God coeternal with the Father assumed.

Source: Exposition on Psalm 5
[AD 253] Origen of Alexandria on Psalms 5:7
Since evil and iniquity may not dwell with you, nor may they remain in your sight, I will enter into your house by your mercy. Then I will be able to say, “Early in the morning I will stand before you, and you will see me.” And since I enter into your house by no other way than by your mercy, with great reverence that is called your fear [i.e., the fear of God], I will worship you, having walked in spirit and truth.

Source: SELECTIONS FROM the PSALMS 5. 8-9
[AD 399] Evagrius Ponticus on Psalms 5:7
The holy temple of God is Christ, concerning which “God was in Christ reconciling the world to himself.” In the fear of God each one turns away from evil; in fear he worships in the temple of the Lord that is Christ.

Source: NOTES ON THE PSALMS 5:8
[AD 407] John Chrysostom on Psalms 5:7
Since, you see, the church has been gathered together out of such people—pagans, soothsayers, murderers, sorcerers, liars, cheats—it said, “you hate and abhor,” indicating that it was not due to its righteousness and good deeds but to God’s lovingkindness that it had been rescued from them and led into the precincts. So [the church] added, “I, on the contrary, in the abundance of your mercy, shall enter your house.” I mean, in case someone should say, “So how is it that you, who are guilty of this and that, are saved?” it mentioned the manner of salvation: it was due to God’s wonderful lovingkindness, to his ineffable goodness.

Source: COMMENTARY ON THE PSALMS 5:4
[AD 430] Augustine of Hippo on Psalms 5:7
"I will worship at Your holy temple, in Your fear." [Psalm 5:7] "At the temple," we understand as, "near" the temple. For he does not say, I will worship "in" Your holy temple; but, "I will worship at Your holy temple." It must be understood too to be spoken not of perfection, but of progress toward perfection: so that the words, "I will enter into Your house," should signify perfection. But that this may come to a happy issue, "I will" first, he says, "worship at Your holy temple." And perhaps on this account he added, "in Your fear;" which is a great defence to those that are advancing toward salvation. But when any one shall have arrived there, in him comes to pass that which is written, "perfect love casts out fear." [1 John 4:18] For they do not fear Him who is now their friend, to whom it is said, "henceforth I will not call you servants, but friends," [John 15:15] when they have been brought through to that which was promised.

Source: Exposition on Psalm 5
[AD 253] Origen of Alexandria on Psalms 5:8
One who wishes to know and to act rightly has many adversaries. There are people and demons full of envy whom the good deeds of those acting uprightly torment. The prophet, when he understood this, did not allow himself to fight by his own strength against those who rose up against him, but he called on God to extend his hand by which he could escape unharmed from so many enemies, saying, “You, O Lord, lead me in your righteousness; then it will happen that my path may be directed in your sight.”

Source: SELECTIONS FROM THE PSALMS 5:11
[AD 407] John Chrysostom on Psalms 5:8
There is … a human righteousness that depends on external laws, but it is inferior, possessing nothing perfect and complete, arising from human deliberation. It is your righteousness, on the contrary, that I seek, that has come down from you and leads up to heaven.… The present life, you see, is a way on which guidance from on high is required. I mean, if we want to enter a city, we need someone to show us the way; much more if we are to travel to heaven do we have need of grace from above to point out and determine the way and guide us on it. There are many paths to lead us astray, after all. Hence let us hold God’s right hand.

Source: COMMENTARY ON THE PSALMS 5:4-5
[AD 420] Jerome on Psalms 5:8
What is this way of yours? The reading of holy Scripture. Direct my steps, therefore, lest I stumble in the reading of your Word through which I desire to enter your church, for everyone whose understanding of holy Writ is faulty falls down in the path of God.

Source: HOMILY ON PSALM 5
[AD 430] Augustine of Hippo on Psalms 5:8-9
"Direct in Your sight my way." [Psalm 5:8] Nothing is clearer, than that he here sets forth that time, in which he is journeying onward. For this is a way which is traversed not in any regions of the earth, but in the affections of the heart. "In Your sight," he says, "direct my way:" that is, where no man sees; who are not to be trusted in their praise or blame. For they can in no wise judge of another man's conscience, wherein the way toward God is traversed. Hence it is added, "for truth is not in their mouth" [Psalm 5:9]. To whose judgment of course then there is no trusting, and therefore must we fly within to conscience, and the sight of God. "Their heart is vain." How then can truth be in their mouth, whose heart is deceived by sin, and the punishment of sin? Whence men are called back by that voice, "Wherefore do ye love vanity, and seek a lie?"

Source: Exposition on Psalm 5
[AD 430] Augustine of Hippo on Psalms 5:8
"O Lord, lead me forth in Your justice because of mine enemies" [Psalm 5:8]. He has here sufficiently plainly declared that he is on his onward road, that is, in progress toward perfection, not yet in perfection itself, when he desires eagerly that he may be led forth. But, "in Your justice," not in that which seems so to men. For to return evil for evil seems justice: but it is not His justice of whom it is said, "He makes His sun to rise on the good and on the evil:" for even when God punishes sinners, He does not inflict His evil on them, but leaves them to their own evil. "Behold," the Psalmist says, "he travailed with injustice, he has conceived toil, and brought forth iniquity: he has opened a ditch, and dug it, and has fallen into the pit which he wrought: his pains shall be turned on his own head, and his iniquity shall descend on his own pate." [Psalm 7:14-16] When then God punishes, He punishes as a judge those that transgress the law, not by bringing evil upon them from Himself, but driving them on to that which they have chosen, to fill up the sum of their misery. But man, when he returns evil for evil, does it with an evil will: and on this account is himself first evil, when he would punish evil.

Source: Exposition on Psalm 5
[AD 56] Romans on Psalms 5:9
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. [Psalms 5:9] Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
[AD 339] Eusebius of Caesarea on Psalms 5:9
Vain is the heart of the philosophers of alien ideas, about whom it is said, “The Lord knows the thoughts of the wise, that they are vain”; from their throats they spew out death-bearing dogmas as they teach the Word of God is not alive, and they bring forth lies and words of death.

Source: COMMENTARY ON PSALMS 5:10-11
[AD 407] John Chrysostom on Psalms 5:9
Make sure your mouth is not a grave but a treasury. Treasuries, you know, differ markedly from graves: the latter corrupt what they receive; the former preserve it. Accordingly, keep for yourself the wealth that lasts forever, the search for wisdom, nothing fetid or rotting.

Source: COMMENTARY ON THE PSALMS 5:5
[AD 420] Jerome on Psalms 5:9
Heretics do not have Christ, the Truth, on their lips because they do not have him in their heart.… Heretics are unhappy people; they are whited sepulchers, full of dead people’s bones.… Arius, Eunomius and other heretics have tongues like arrows, jaws like empty tombs.… “Open” is well said, for whenever anyone has been deceived enough to enter that tomb, the heretic is ready and draws him right in. The mouths of heretics are forever gaping.… They mean one thing in their heart; they promise another with their lips. They speak with piety and conceal impiety. They speak Christ and hide the Antichrist, for they know that they will never succeed with their seduction if they disclose the Antichrist. They present light only to conceal darkness; through light they lead to darkness.

Source: HOMILY ON PSALM 5
[AD 430] Augustine of Hippo on Psalms 5:9
"Their throat is an open sepulchre." [Psalm 5:9] It may be referred to signify gluttony, for the sake of which men very often lie by flattery. And admirably has he said, "an open sepulchre:" for this gluttony is ever gaping with open mouth, not as sepulchres, which, on the reception of corpses, are closed up. This also may be understood hereby, that with lying and blind flattery men draw to themselves those whom they entice to sin; and as it were devour them, when they turn them to their own way of living. And when this happens to them, since by sin they die, those by whom they are led along, are rightly called open sepulchres: for themselves too are in a manner lifeless, being destitute of the life of truth; and they take in to themselves dead men, whom having slain by lying words and a vain heart, they turn unto themselves. "With their own tongues they dealt craftily:" that is, with evil tongues. For this seems to be signified, when he says "their own." For the evil have evil tongues, that is, they speak evil, when they speak craftily. To whom the Lord says, "How can you, being evil, speak good things?" [Matthew 12:34]

Source: Exposition on Psalm 5
[AD 458] Theodoret of Cyrus on Psalms 5:9
When graves are filled in they keep the stench within, but when opened they release the awful smell. These people are like that, … spewing out words redolent of utter impiety and evil smells. Now, … these words … suggest blasphemy against God and lewd and licentious speech.

Source: COMMENTARY ON THE PSALMS 5:7
[AD 542] Caesarius of Arles on Psalms 5:9
Truly, those jaws are like those of a dead person, for they never or only with difficulty deign to speak God’s praises.

Source: SERMON 68:2
[AD 420] Jerome on Psalms 5:10
Those who refuse to know the Father, let them experience the Judge.… And how? The answer follows: “Let them fall by their own devices.” … Excellently said, … for heretics change or alter their doctrine from day to day. In fact, if a theologian learned in the Scriptures contends with them, overwhelming them with proof from the sacred books, what do they do but straightway look around in search of a new doctrine? They do not seek knowledge for the sake of salvation but look around for new doctrine to vanquish the opponent.… Let them fall by their own countless contrivances, and let them have but one recourse, you, my God.… You are, O Lord, sweet by nature, but sinners and heretics change the sweetness of your nature into bitterness of their evil devices.

Source: HOMILY ON PSALM 5
[AD 430] Augustine of Hippo on Psalms 5:10
"Judge them, O God: let them fall from their own thoughts" [Psalm 5:10]. It is a prophecy, not a curse. For he does not wish that it should come to pass; but he perceives what will come to pass. For this happens to them, not because he appears to have wished for it, but because they are such as to deserve that it should happen. For so also what he says afterwards, "Let all that hope in You rejoice," he says by way of prophecy; since he perceives that they will rejoice. Likewise is it said prophetically, "Stir up Your strength, and come:" for he saw that He would come. Although the words, "Let them fall from their own thoughts," may be taken thus also, that it may rather be believed to be a wish for their good by the Psalmist, while they fall from their evil thoughts, that is, that they may no more think evil. But what follows, "drive them out," forbids this interpretation. For it can in no way be taken in a favourable sense, that one is driven out by God. Wherefore it is understood to be said prophetically, and not of ill will; when this is said, which must necessarily happen to such as chose to persevere in those sins, which have been mentioned. "Let them," therefore, "fall from their own thoughts," is, let them fall by their self-accusing thoughts, "their own conscience also bearing witness," as the Apostle says, "and their thoughts accusing or excusing, in the revelation of the just judgment of God." [Romans 2:15-16] "According to the multitude of their ungodlinesses drive them out:" [Psalm 5:10] that is, drive them out far away. For this is "according to the multitude of their ungodlinesses," that they should be driven out far away. The ungodly then are driven out from that inheritance, which is possessed by knowing and seeing God: as diseased eyes are driven out from the shining of the light, when what is gladness to others is pain to them. Therefore these shall not stand in the morning, and see. And that expression is as great a punishment, as that which is said, "But for me it is good to cleave to the Lord," is a great reward. To this punishment is opposed, "Enter into the joy of Your Lord;" [Matthew 25:21] for similar to this expulsion is, "Cast him into outer darkness." [Matthew 25:30] "Since they have embittered You, O Lord" [Psalm 5:10] "I am," says He, "the Bread which came down from heaven;" [John 6:51] again, "Labour for the meat which wasts not;" [John 6:27] again, "Taste and see that the Lord is sweet." But to sinners the bread of truth is bitter. Whence they hate the mouth of him that speaks the truth. These then have embittered God, who by sin have fallen into such a state of sickliness, that the food of truth, in which healthy souls delight, as if it were bitter as gall, they cannot bear.

Source: Exposition on Psalm 5
[AD 339] Eusebius of Caesarea on Psalms 5:11
It is the goal of good people to receive the inheritance promised to them, to follow the Lord, to have him living within as a companion, in accordance with those things that were promised, saying, “I will live with them and walk among them, and I will be their God, and they will be my people.”

Source: COMMENTARY ON PSALMS 5:12
[AD 407] John Chrysostom on Psalms 5:11
Other joys, at any rate, are no better than flowing steams, no sooner seen than gone by. The happiness that is from God, by contrast, remains steady and has firm roots, is both ample and lasting, interrupted by no unforeseen circumstance but rendered more elevated by the very obstacles themselves.

Source: COMMENTARY ON THE PSALMS 5:5
[AD 407] John Chrysostom on Psalms 5:11
Someone who takes pride in the things of this life is no different from people enjoying themselves in dreams. What human thing is it, after all, tell me, of such a kind as to permit one to boast? Strength of body? But that is not an achievement of our willing, and hence is no grounds for boasting, especially since the body weakens and collapses in a flash, and the strong person suffers from the effects of not using it properly. This can also be said of the bloom of youth and a shapely figure, of riches, of power, of luxury, and of all the things of this life. To boast in God, on the contrary, and in love for him, is a greater honor than all others and a distinction outshining diadems beyond telling, even if the one boasting is in prison. This honor is not interrupted by disease, by old age, by the pressure of affairs, by variety of seasons, by death itself, at which times instead it shines more brightly.

Source: COMMENTARY ON THE PSALMS 5:5-6
[AD 420] Jerome on Psalms 5:11
Our beatitude is of the future, to which alone the promise refers. Let some rule with power; others possess wealth; still others receive honors and recognition. We, however, are miserable in this life in order to be happy in the next. Let us follow Christ our Lord. He who says he believes in Christ “ought himself also to walk, just as he walked.” Christ, the Son of God, “has not come to be served but to serve”;46 he did not come to command but to obey; he did not come to have his own feet washed but to wash the feet of his disciples; he did not come to strike others but to be struck; he did not give blows, but he received them; he did not crucify but was crucified; he did not destroy but himself suffered destruction; he was poor to make us rich; he was scourged for our sake, let us offer our cheek to the blows; let us lay bare our back to receive the stripes; let us imitate Christ. He who is struck with blows imitates Christ; he who strikes imitates the Antichrist.

Source: HOMILY ON PSALM 5
[AD 430] Augustine of Hippo on Psalms 5:11
"And let all rejoice that hope in You;" those of course to whose taste the Lord is sweet. "They will exult for evermore, and You will dwell in them" [Psalm 5:11]. This will be the exultation for evermore, when the just become the Temple of God, and He, their Indweller, will be their joy. "And all that love Your name shall glory in You:" as when what they love is present for them to enjoy. And well is it said, "in You," as if in possession of the inheritance, of which the title of the Psalm speaks: when they too are His inheritance, which is intimated by, "You will dwell in them." From which good they are kept back, whom God, according to the multitude of their ungodlinesses, drives out.

Source: Exposition on Psalm 5
[AD 407] John Chrysostom on Psalms 5:12
What harm, after all, could come to you from the mockery of human beings, even the whole world, when the Lord of the angels praises and extols you? Just as, consequently, should he not bless you, no matter if all the inhabitants of earth and sea sang your praises, it would do you no good. So make it the complete object of your attention that he extol you, that he bestow the crown. If this were the case, we should be the most exalted people of all, even if we were in poverty, if failing health, at death’s door.

Source: COMMENTARY ON THE PSALMS 5:6
[AD 407] John Chrysostom on Psalms 5:12
This victory wreath is woven of mercy, as David says elsewhere, “Who crowns you with mercy and compassion.” It is also woven of righteousness, as Paul says, “Hereafter there is set aside for me the wreath of righteousness.” It is also a wreath of grace, as another author says, “She will defend you with a wreath of graces.” Yet it is also a wreath of honor, as Isaiah says, “there will be the wreath of hope, woven of honor.” The wreath, you see, has all these attributes—lovingkindness, righteousness, grace, honor, comeliness. The gift, after all, comes from God, offering a grace of many hues. It is also a wreath proof against corruption, as Paul says, “Whereas their purpose is to gain a corruptible wreath, ours is incorruptible.”

Source: COMMENTARY ON THE PSALMS 5:12
[AD 420] Jerome on Psalms 5:12
God is our shield, he is our crown. He protects us as if he were a shield; as God he crowns us. He is our shield; he is our crown.… Let us give thanks to God, and let us beseech him in his good will to be our shield and crown that we may never depart from him and that we may follow him and declare with Jeremiah: “I was not weary of following you.”

Source: HOMILY ON PSALM 5
[AD 420] Jerome on Psalms 5:12
Does anyone really crown with a shield, you ask? Surely, he who crowns, crowns with flowers, or with gold or with other crowns. Now how does one crown with a shield? But the Lord’s shield is a crown, for he surrounds us with his protection and defends us and so crowns us.

Source: HOMILY ON PSALM 5
[AD 430] Augustine of Hippo on Psalms 5:12
"For You will bless the just man" [Psalm 5:12]. This is blessing, to glory in God, and to be inhabited by God. Such sanctification is given to the just. But that they may be justified, a calling goes before: which is not of merit, but of the grace of God. "For all have sinned, and want the glory of God." [Romans 3:23] "For whom He called, them He also justified; and whom He justified, them He also glorified." [Romans 8:30] Since then calling is not of our merit, but of the goodness and mercy of God, he went on to say, "O Lord, as with the shield of Your good will You have crowned us." For God's good will goes before our good will, to call sinners to repentance. And these are the arms whereby the enemy is overcome, against whom it is said, "Who will bring accusation against God's elect?" Again, "if God be for us, who can be against us? Who spared not His Only Son, but delivered Him up for us all." "For if, when we were enemies, Christ died for us; much more being reconciled shall we be saved from wrath through Him." [Romans 5:10] This is that unconquerable shield, whereby the enemy is driven back, when he suggests despair of our salvation through the multitude of tribulations and temptations.

Source: Exposition on Psalm 5
[AD 585] Cassiodorus on Psalms 5:12
Let us consider how this psalm closes with such a sweet and fitting end, indicating with a single word the benefits of the Lord that even volumes cannot explain.… “Your good will”: since the Lord’s call precedes any merit, and he does not find anyone worthy, but makes him worthy, it is described as a gracious call; otherwise, it would have been called just. So this is his good will that calls us and draws us to God. We are not able to think or to do anything that is beneficial unless we receive this from the Author of goodness. Thus, as the Apostle says, “For we cannot think anything of ourselves, as if there is something originating from ourselves, but our sufficiency is from God.”

Source: EXPLANATION OF THE PSALMS 5:13