Catholic Commentary
God's Holiness and Rejection of the Wicked
4For you are not a God who has pleasure in wickedness. Evil can’t live with you.5The arrogant will not stand in your sight. You hate all workers of iniquity.6You will destroy those who speak lies. Yahweh abhors the bloodthirsty and deceitful man.
Psalms 5:4–6 affirms that God's nature fundamentally rejects wickedness, arrogance, and falsehood, rendering them incompatible with His presence. The passage uses progressive language—evil cannot dwell with God, the arrogant cannot stand before Him, and liars will face destruction—establishing that moral opposition to God results in ultimate exclusion.
God does not merely forbid evil—He cannot dwell with it, because truth and goodness are woven into His very nature.
Psalms 5:4 — "You are not a God who has pleasure in wickedness"
The Hebrew word rendered "wickedness" (רַע, ra') encompasses moral evil, harm, and that which is disordered against God's will. The Psalmist's phrasing is carefully negative: he does not merely say God punishes wickedness, but that God takes no delight (ḥāpēṣ, "to desire, to find pleasure in") in it. This language of divine pleasure and displeasure is deeply covenantal — throughout the Hebrew Scriptures, God's ḥēpheṣ (desire/pleasure) describes His joyful, loving will for His people (cf. Ps 147:11; Is 62:4). By negating it here, the Psalmist is saying something profound: evil is not merely prohibited by a divine decree that could theoretically have been otherwise. It is repugnant to the very nature of God. Wickedness cannot dwell (gur) with God, a word that evokes the image of a sojourner or resident guest — evil has no home, no resting place, in the divine presence. This is a statement about ontological incompatibility, not merely moral preference.
Psalms 5:5 — "The arrogant will not stand in your sight"
The Hebrew hôlēlîm (arrogant, boasters, madmen) describes those whose self-inflation has severed them from right relationship with God and neighbor. "Standing in your sight" (yāṣab leneged, to present oneself, to take one's station before) is language drawn from the court and the sanctuary — it evokes the image of standing before a king or appearing in liturgical assembly. The arrogant cannot take their place in God's presence because their entire orientation is inward self-exaltation rather than outward God-directed worship. Augustine, in his Enarrationes in Psalmos, links this verse directly to the fall of Satan, noting that pride (superbia) is the foundational sin precisely because it refuses to "stand before God" — it seeks to stand as God. The verse thus encompasses the full range of pride's consequences: exclusion from the divine court, the liturgical assembly, and ultimately from salvation.
Psalms 5:6 — "You will destroy those who speak lies"
The Hebrew ābad ("to destroy, to perish") is a strong word of ultimate dissolution. "Those who speak lies" (dibrê kāzāb) are not merely the tactically deceptive but those whose fundamental mode of existence is falsehood — a direct inversion of God, who is Truth itself ('emet). The Psalmist then adds a parallel: "The LORD abhors the bloodthirsty and deceitful man." Lying and violence are paired, as they so often are in Scripture (cf. Jn 8:44, where Christ links the devil's murder and lying as twin expressions of the same anti-divine nature). The verb "abhors" (tāʿab, to abominate, to regard with loathing) is the same root used for the abominations of idolatry in the Torah, suggesting that systematic falsehood is a form of practical idolatry — the worship of a false self and a false world over the living God.
The Typological and Spiritual Senses
Read through the lens of Christ, these verses take on Christological depth. Jesus, as the sinless one who "knew no sin" (2 Cor 5:21), is the only human being of whom it can be said that wickedness truly never dwelt with Him. His prayer in the Garden and His entire high-priestly ministry (Heb 7:26) echo the Psalmist's logic: He alone could stand fully in the Father's sight. The destruction of those who "speak lies" finds its ultimate New Testament fulfillment in the Last Judgment (Rev 21:8), where "all liars" are excluded from the New Jerusalem. The Church Fathers also read these verses ecclesially: the community of the righteous who can enter God's presence (the theme of Ps 5:7) is defined negatively by these verses — they are those who, by grace, have been purified of the pride and falsehood that God cannot abide.
Catholic tradition uniquely illuminates these verses through its robust doctrine of divine holiness as participation in the divine nature, not merely legal standing before a judge.
The Catechism of the Catholic Church teaches that "God is the fullness of Being and of every perfection, without origin and without end" (CCC 213) and that He is "Truth itself, whose words cannot deceive" (CCC 215). Psalm 5:4–6 is therefore not a picture of a capricious deity who dislikes certain behaviors, but a revelation of the inner logic of divine Being: because God is Truth and Goodness, He cannot be in communion with their opposites. As St. Thomas Aquinas reasons in the Summa Theologiae (I, q.19, a.9), God wills evil neither as an end nor as a means — evil falls entirely outside His positive will.
St. Augustine's reading in the Enarrationes is particularly formative for the Catholic tradition. He identifies the "arrogant" of verse 5 with all who choose self-love (amor sui) over love of God, making pride not merely one sin among others but the root of all separation from God. This insight was developed by the Gregorian tradition and entered the Church's moral theology through the capital sins.
On verse 6, Pope St. John Paul II's Veritatis Splendor (§88) echoes this Psalm's logic: there is an intrinsic connection between moral truth and human flourishing; the "culture of the lie" — whether personal, political, or cultural — is fundamentally destructive of the human person made in God's image. The destruction God works upon liars is not arbitrary punishment but the natural consequence of a life ordered against the grain of reality itself.
The Council of Trent and subsequent Magisterium consistently teach that the soul in mortal sin — having chosen evil, pride, or grave falsehood — cannot "stand in God's sight" until purified, either through repentance and the Sacrament of Penance in this life, or through the purification of Purgatory.
Contemporary Catholic life is saturated with cultural messages that relativize truth and treat pride as a virtue ("believe in yourself," "your truth is valid"). Psalm 5:4–6 offers a bracing counter-witness. For the Catholic reader, these verses are a call to what spiritual directors in the Ignatian tradition call discernment of spirits: regularly asking not "what do I desire?" but "what does God desire?" — recognizing that not all impulses, however sincerely felt, are compatible with standing in God's presence.
Practically, this passage invites a daily examination of conscience structured around its three accusations: Have I entertained wickedness — tolerated evil in my heart, my entertainment, my relationships? Have I acted from arrogance — seeking my own glory rather than God's? Have I spoken or lived a lie — in social media self-presentation, in my professional life, in my prayer?
For Catholics engaged in public life, verse 6's pairing of lies and bloodshed is prophetic: the Psalmist insists that cultures built on falsehood become cultures of death. Speaking and living the truth — even at personal cost — is thus not merely a civic virtue but an act of worship, a way of "standing before God" that the arrogant and the liar cannot.
Commentary