Psalm 5 offers not only a prayer that may be used in the worship of God, but also a mirror of mankind without God. And it is important to note that the principal characteristic of evildoers in this psalm is to be found in their speech: they are “boasters,” they speak “falsehood,” “there is no truth in their mouth,” “their throat is an open grave,” and “they speak flattery.” Ancient Israel was not a primitive society where the only ills were acts, but—like our own society—it was an age in which the more sophisticated sins of speech abounded. And the sins of speech were not only an affront to God, but also caused pain in the lives of fellow human beings. Thus, from a NT perspective, it is difficult to limit this psalm as a prayer for protection; it must also be perceived as a prayer of self-examination and a request for forgiveness and deliverance.

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 89.

[M]odern Christians need to learn again how to be a prophetic voice in the midst of a hostile world where the Church lacks substantial cultural influence or power. Prior generations may have enjoyed a time when the modern Church was in a situation akin to the Church of the fourth or fifth centuries, the current generation finds itself in a situation that looks a lot more like what the Church experienced in the second. We are entering into (and in some ways are already in) a post-Christian world. In order to interface with this world, we do not necessarily need a new apologetic but perhaps an old one — a second -century one. Our apologetic response to our post-Christian world has much to learn form the writings of the second-century apologists.

Michael J. Kruger, Christianity at the Crossroads: How the Second Century Shaped the Future of the Church, 230.

My research about what second-century Christians were like, and the opposition they received, made me see that there is much more in common between the second-century Church and the twenty-first-century Church (at least in the Western world) than I originally thought. Of course such a statement is a truism of sorts — no doubt every generation of Christians can relate to the early Church in some fashion. Yet, it is hard to miss the fact that Christianity in the modern Western world has lost considerable cultural influence over the last generation and is now facing ever-increasing social and legal pressures. While certainly not comparable to the pressures faced by second-century Christians, the modern Church is being seen more and more as a threat to the social stability of modern society — similar to the way the second-century Church was viewed by the Roman elites. And, at least in this way, there is much that the modern Church can learn from our second-century counterparts. If nothing else, we need to learn (again) what it means to be the Church when we lack social or political standing. And there is something that, sadly, has been largely forgotten.

Michael J. Kruger, Christianity at the Crossroads: How the Second Century Shaped the Future of the Church, viii.

In the last resort, the principal wisdom of the psalm can be reduced to v 2; the prosperity and happiness of the righteous depends upon their finding “delight” in the Lord’s Torah. But how is such delight to be found? In practical terms, it is achieved by constant meditation upon the Torah (v 2b), which is God’s instruction. As instruction, it contains guidance from the Creator as to the meaning of creation. Life is lived in futility if its fundamental purpose is never discovered. It is the meaning of human existence which is enshrined in the Torah, and it is the discovery of that meaning which flows from meditation upon Torah.

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 61.

“The righteous are introduced as the “blessed” or “happy” (see further H. Cazelles, TDOT I, 445–48). Their happy estate is not something given automatically by God, but is a direct result of their activity. A person can be happy, from a negative perspective, by avoiding the advice, the life style and the assembly of wicked persons (v 1). The three parallel lines of v 1 are poetically synonymous and thus all describe in slightly different ways the evil company which should be avoided by the righteous. Though the three lines, taken together, provide a full picture of what is to be avoided, it would be stretching the text beyond its natural meaning to see in these lines three distinct phases in the deterioration of a person’s conduct and character (see further G. W. Anderson, VT 24 [1974] 231–33). The righteous person avoids all the dimensions of the way of the wicked; therein lies the source of blessedness or happiness

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 60.

Without an orthodox Trinitarianism and Christology, for instance, we will likely struggle to express Christ’s incarnation in a manner that gives Him full divine agency.

Alastair Roberts, “ARID SCHOLARS” VS. THE BIBLE? A THEOLOGICAL AND EXEGETICAL CRITIQUE OF THE ETERNAL SUBORDINATION OF THE SON” in God of Our Father’s: Classical Theism for the Contemporary Church, ed. Brad Littlejohn, 119.

Without something resembling classical Trinitarian theology and a Chalcedonian understanding of Christ, the entire gospel narrative will assume a different character. The Creator will not be allowed to exceed His works and the deity of Christ, a truth revealed through the gospel narrative, will be radically constrained by His human nature. The economic and immanent distinction and the distinction between Christ’s human and divine natures exist to protect the integrity of creation and salvation as realms of God’s free self-revelation, rather than His necessary being. If we abandon these distinctions on account of an anti-speculative Biblicism, the very gospel narrative that we seek to uphold may begin to unravel. If Jesus of Nazareth is truly divine, then his human nature, and the obedience that is proper to it, would seem to be freely assumed, rather than definitive of His divine nature. The biblical revelation of the deity of Christ compels us to engage in the sort of theological reflection that the creedal tradition has pursued.

Alastair Roberts, “ARID SCHOLARS” VS. THE BIBLE? A THEOLOGICAL AND EXEGETICAL CRITIQUE OF THE ETERNAL SUBORDINATION OF THE SON” in God of Our Father’s: Classical Theism for the Contemporary Church, ed. Brad Littlejohn, 118.

An ordinance of God as old as this world but as fresh as each new day ought to be heard and heeded by the young of today: (1) get married; (2) have children; (3) raise those children in the nurture and the admonition of the Lord. When thrashing about trying to find purpose and meaning, goals and callings in life, get back to the basics! (1) Get married; (2) have children; (3) raise those children in the Lord. Some of the most essential reasons for existence center on those basic principles.

O. Palmer Robertson, Covenants:God’s Way With His People, 16.

Psalm 3:6 “I will not be afraid of ten thousands of people, that have set themselves against me round about.”

Faith is a fearless grace. . . . The victory is sure. Jesus never lost a battle. No follower of His will ever fall.

Henry Law, Daily Prayer and Praise: The Book of Psalms Arranged for Private and Family Use, 14.

Psalm 3:5 “I laid me down and slept; I awaked; for the Lord sustained me.”

But deeper truth sounds in these words. Jesus calmly falls asleep. The new-made grave receives Him to its bed. On the third day He casts off sleep. He appears and testifies, God did not leave My soul in hell,, nor suffer His Holy One to see corruption. So, too, believers fall asleep in Him. Short is the night of death. Soon shall they awake and shout, “O grave! where is thy victory? O death! where is thy sting?”

Henry Law, Daily Prayer and Praise: The Book of Psalms Arranged for Private and Family Use, 14.