Psalms · Chapter 4

ver. 1-3. Exhorts them to consider and serve God, ver. 4-5. Declares his own experience of the grace of God, ver. 6-8.

To the chief musician on Neginoth, A psalm of David. Title of the psalm. Chief musician-The director of the musick of the temple. Neginoth-Or, on stringed instruments, as this word is translated, Habakkuk 3:19.

V. 1. O God-The witness and defender of my righteous cause.

Verse 1. Hear me when I call] No man has a right to expect God to hear him if he do not call. Indeed, how shall he be heard if he speak not? There are multitudes who expect the blessings of God as confidently as if they had prayed for them most fervently; and yet such people pray not at all! God of my righteousness] Whatever pardon, peace, holiness, or truth I possess, has come entirely from thyself. Thou art the God of my salvation, as thou art the God of my life.

Thou hast enlarged me] I was in prison; and thou hast brought me forth abroad. Have mercy on me-continue to act in the same way. I shall always need thy help; I shall never deserve to have it; let me have it in the way of mere mercy, as thou hast hitherto done.

Verse 1. O God of my righteousness — Or, my righteous God, the witness and defender of my righteous cause, and the person from whom I expect that righteous judgment and decision of it which I cannot obtain from mine enemies, who load me with manifold injuries and calumnies. Or the expression may mean, The foundation, source, and author of my righteousness. Thou hast enlarged me when I was in distress — Delivered me from my former straits and troubles, temporal and spiritual, which makes me hope thou wilt still take pity upon me, and grant the humble petition which I present unto thee. “The church, like David,” says Dr. Horne, and, we may add, every true member thereof, “calls aloud for God’s assistance; addresses him as the God of her righteousness, as the fountain of pardon and grace; reminds him of that spiritual liberty, and enlargement from bondage, which he hath purchased for her, and oftentimes wrought in her; and conscious of her demerit, makes her prayer for mercy.”

1. O God of my righteousness—The author and judge of my righteousness. He appeals his righteous cause to God for judgment jointly with his prayer for help. Thou hast enlarged me… in distress—Thou hast brought me into a roomy place when straitened. An experienced warrior and conqueror, David had been familiar with dangers and deliverances, and his faith is now encouraged from the past. See on Psalm 3.

V. 2. My glory-By his glory probably he means that honour which God had conferred upon him. Vanity-Wickedness. Lying-Those calumnies which they raised against him, to make him odious to all the people.

Verse 2. O ye sons of men] vya ynb beney ish, ye powerful men-ye who are now at the head of affairs, or who are leaders of the multitude. Love vanity] The poor, empty, shallow-brained, pretty-faced Absalom; whose prospects are all vain, and whose promises are all empty! Seek after leasing?] This is a Saxon word, from [Anglo-Saxon], falsehood, from [A.S.], to lie. Cardmarden has adopted this word in his translation, Rouen, 1566. It is in none of the Bibles previously to that time, nor in any after, as far as my own collection affords me evidence; and appears to have been borrowed by King James’s translators from the above.

Selah.] Mark this! See what the end will be!

Verse 2. Ye sons of men — David is considered here by many commentators as addressing not mankind in general, but only princes, potentates, and persons of high degree. And perhaps, the phrase, sons of men, may often bear that sense in the Old Testament. But it must be observed, the Hebrew here, vya ynb, benee ish, signifies, sons of man, and not sons of men, and seems evidently to be of the same import as the phrase, sons of Adam, and if so, must include all mankind. Nor is there any proof from the context, or any part of the Psalm, that he is addressing merely those great men among the Jews or Israelites who revolted from him under Absalom, or even that he had Absalom’s rebellion particularly in his view when he composed this Psalm. He rather seems to be addressing the generality of his countrymen, or, rather, all into whose hands the Psalm might come, on subjects of infinite concern to all. How long will ye turn my glory into shame? — Or, as the Hebrew is literally rendered, How long shall my glory be for a shame? that is, be made by you a matter of reproach and scorn. And by his glory he probably meant, not only that honour which God had conferred upon him in advancing him to the throne, which, when he was in great straits and dangers, his enemies might possibly reproach and make the subject of derision; but also, and especially, the glory of God and his Messiah. For, as Dr. Horne justly observes, “If the Israelitish monarch conceived he had just cause to expostulate with his enemies for despising the royal majesty with which Jehovah had invested his anointed, of how much severer reproof shall they be thought worthy who blaspheme the essential glory of (God and) King Messiah, which shines forth by his gospel in his church.” But are not these rather to be considered as the words of God himself, here reasoning with sinners, by the psalmist, and calling them to repentance? As if he had said, You that go on in the neglect of God and his worship, and in contempt of the kingdom of Christ and his government, consider what you do. You not only disgrace yourselves, debase the dignity of your nature, the excellence of those powers with which you are endued; but you dishonour me, your Maker, and turn my glory, and that of my Son, your Messiah, into shame. Or, if they be David’s words, they may still be interpreted to the same sense, for his God was his glory, as he calls him Psalm 3:3. Idolaters are charged with changing the glory of God into shame, Romans 1:23. And all wilful sinners do so by disobeying the commands of his law, despising the offers of his grace, and giving that affection and service to the creature which are due to God only. Those that profane God’s holy name, that ridicule his word and ordinances; and, while they profess to know him, by works deny him, do what in them lies to turn his glory into shame. How long will ye love vanity, and seek after leasing? — That is, lying or a lie. You are yourselves vain, and desire and pursue vain things, and you love to be and do so. You set your hearts upon that which will prove, at last, vanity and a lie. They that love the world and seek the things that are beneath, that please themselves with the delights of sense, and choose for their portion the wealth of this world, love vanity, and seek lies, for these things will deceive and so ruin them. How long will you do this? Will you never be wise for yourselves, never consider your duty and interest? When shall it once be? Jeremiah 13:27.

2. Sons of men—The Hebrew denotes men of rank, as distinguished from the other form, for the common people. Literally, the former is sons of vya, (ish,) and the latter the sons of µda, (adam.) The distinction is well brought out in Psalm 49:3, and Psalm 62:9, where ish is translated high and high degree, and adam, low and low degree. In this David warns the leaders of the rebellion. Turn my glory into shame—Treat my kingly rights and dignity with dishonour and contempt. Leasing—Lying.

V. 3. Godly-Me, whom, though you traduce as an hypocrite, God hath pronounced to be a man after his own heart, 1 Samuel 13:14. For himself-In his stead, or to be his vicegerent, as all kings are, and especially the kings of God’s own people.

Verse 3. The Lord hath set apart him that is godly] dysj chasid, the pious, benevolent man. He has marked such, and put them aside as his own property. “This merciful man, this feeling, tender-hearted man, is my own property; touch not a hair of his head!”

Verse 3. Know that the Lord — Hebrew, Jehovah, the supreme, the everlasting God, whose favour is an infinite blessing, and whose wrath is a boundless evil; hath set apart — Hath chosen; to himself — And taken under his peculiar care and protection; him that is godly — The man that truly fears, loves, and serves him. It is generally supposed that David spoke here primarily of himself, and of his own designation to the throne; that he is meant by the godly man, whom God had set apart for himself, or for the honour of the kingdom, and who did not usurp or assume to himself a dignity not appointed him of God; and that therefore the opposition they made to him and to his advancement, as it was very criminal, inasmuch as therein they fought against God, so it would prove vain in the end and ineffectual. God has, in like manner, set apart the Lord Jesus for himself, that merciful one, (as the word dysj, chasid, here rendered, him that is godly, properly means,) and those that attempt to hinder his advancement will certainly be baffled, for the Father heareth him always. But, as has been intimated above, David certainly meant his words to be understood of every godly man. All the godly are God’s chosen, or elect people; his separate and sealed ones, whom he knows to be his, on whom he hath stamped his image, and who hear his superscription. Them the Lord distinguishes with uncommon favours. They have a special interest in heaven, are under God’s peculiar care; those that touch them touch the apple of his eye; and he will make their persecutors know it sooner or later; and they shall be mine, saith the Lord, in the day when I make up my jewels. Know this, saith the psalmist. Let godly people know it, and let them never alienate themselves from him to whom they are thus appropriated; let wicked people know it, and take heed how they hurt those whom God protects.

Verse 3. Him that is godly. Ëysj chasik, merciful. The literal reading is by far the best, because it designates godliness by the fruits of piety.

3. The Lord hath set apart, etc.—David here advances, as the ground of security for his honour and throne, that God had by wonderful grace separated him—chosen him—for himself, for his own special purpose, to be the ruler of his people. The efforts of enemies, therefore, could avail nothing. He introduces this with the emphatic but know, warning them not to adventure against the decrees of God. Him that is godly—Rather, him that is merciful. The verb dsj, (hhasad,) to show one’s self kind, with its substantive form dsj, (hhesed,) kindness, love, and its adjective form dysj, kind, merciful, is used to designate the mode of God’s dealing with men, and also how men should deal with one another. As a substantive it denotes mercy, (eleov,) and is thus translated by the Septuagint one hundred and thirty-five times out of the two hundred and twelve times of its occurrence: also righteousness (dikaiosunh) in several places. Applied to the regulation of the conduct of man with man, it covers the great law of Matthew 22:39, and is illustrated in the parable of the good Samaritan. In the Old Testament it is generally rendered kindness, mercy, pity, favour, goodness, loving-kindness. The adjective, therefore, as in the text, should have the prevailing sense of kind, merciful; but is thus rendered only three times, and good once, in our English Bible, out of the thirty-three places where it occurs, being elsewhere rendered godly, saint, holy. The Septuagint uniformly translates holy, (odiov,) which shows that in the Jewish mind holiness entered into the quality of mercy. But, as Girdlestone says, (Old Testament Synonymes, p. 187,) it is to be feared that the practical nature of godliness has been to some extent obscured, or thrown into the background, in our English version, by rendering the word in question so often by godly, or saint, instead of merciful, after the example of the Septuagint and Vulgate. See notes on Psalm 12:1, and Psalm 86:2.

V. 4. In awe-Be afraid, if not of me, yet of God, who hath engaged in my cause. Sin not-By prosecuting your rebellion against God’s authority. On your bed-Calmly consider these things in the silent night, when you are at leisure from distracting business. Be still-Compose your tumultuous minds.

Verse 4. Stand in awe, and sin not] The Septuagint, which is copied by St. Paul, Ephesians 4:26, translate this clause, orgizesqe, kai mh amartanete; Be ye angry, and sin not. The Vulgate, Syriac, Æthiopic, and Arabic, give the same reading; and thus the original wzgr rigzu might be translated: If ye be angry, and if ye think ye have cause to be angry; do not let your disaffection carry you to acts of rebellion against both God and your king. Consider the subject deeply before you attempt to act. Do nothing rashly; do not justify one evil act by another: sleep on the business; converse with your own heart upon your bed; consult your pillow. And be still.] wmdw vedommu, “and be dumb.” Hold your peace; fear lest ye be found fighting against God. Selah. Mark this!

Verse 4. Stand in awe — Hebrew, wzgr, rigzu, Tremble, therefore, and be afraid, if not of me, yet, at least, of God, who hath engaged himself in my cause, and will be an adversary to my adversaries. So said David, and so says the Messiah. Or, Be angry, as the word is here rendered by all the ancient, and by some modern translators, and even by St. Paul, as it is thought, Ephesians 4:26. Or, Are you angry? for it may be understood interrogatively: as if he had said, Admit you be angry, or displeased, that God hath preferred me, an obscure person, and of mean family, before so many noble and mighty men; yet, or but, (as it follows,) sin not; that is, do not so far indulge your anger as to break forth into murmuring against God, or rebellion against me; but seasonably suppress and mortify your unadvised and sinful passion, lest it break forth to your ruin. But we must observe further, this Hebrew word signifies, in general, a vehement commotion of the mind or heart, whether through fear, or grief, or anger; many instances of all which significations of it occur in the Old Testament. The clause may, therefore, be here properly rendered, Be moved, (namely, in opposition to carelessness and carnal security,) and sin not. And so it is an important and instructive advice or exhortation to all. For one principal mean of preserving us from sin is to have our hearts properly affected with divine things, especially with the fear and love of God, with a holy reverence of his glory, and awe of his majesty, and dread of his justice and wrath. Let but our hearts he deeply and constantly influenced with these affections; and let our love be truly set on God, and we shall not easily provoke him by the commission of any known sin. Commune with your own heart upon your bed — Calmly and deeply consider these things in your own breasts; in the silent night, when you are at leisure from the crowd of distracting cares and business, and free from the company of carnal and worldly men; and be still — Compose your tumultuous minds, and suppress your disorderly affections and passions; and, having examined yourselves, and inquired into the state of your hearts and lives, silently expect the answer of your consciences. “The enemies of Christ,” says Dr. Horne, “as well as those of David, are here called to repentance; and the process of conversion is described. The above-mentioned consideration of the divine counsel, and the certainty of its being carried into execution, by the salvation of the righteous, and the confusion of their enemies, makes the wicked ‘tremble.’ It arrests the sinner in his course, and he goes on no further in the way of sin, but stops and reflects upon what he has been doing; he ‘communes with his own heart upon his bed, and is still;’ his conscience suffers him not to rest in the night, but takes the advantage of solitude and silence to set before him his transgressions, with all the terrors of death and judgment; stirring him up to confess the former and deprecate the latter, with unfeigned compunction and sorrow of heart; to turn unto the Lord, and do works meet for repentance.”

Ver. 4. Stand in awe. St. Paul here follows the LXX. Be ye angry, and sin not. Ephes. 4:9. The rabbins call this a psalm to the Messiah, whose enemies perished as the rebels against David.

4. David now turns from the leading spirits of the rebellion to those who are yet loyal in heart, but bewildered and doubtful as to what should be done. Stand in awe, and sin not—The words “stand in awe” are simply a translation of the imperative form of the verb zgr, (rahgaz,) which signifies to be troubled, disquieted, agitated, from any cause, whether of anger, fear, grief, or even joy: (for the last see Jeremiah 33:9: “They shall fear and tremble [be agitated] for all the goodness,” etc.) The kingdom was now in commotion, and most minds were filled with doubt, perplexity, and fear. In this state the king calmly admonishes, “Sin not:” be not moved to rash or sinful acts, while you partake of the common disquietude and alarm. The Septuagint reads, “Be ye angry, and sin not,” which the apostle copies verbatim, (Ephesians 4:26;) a clear instance, it would seem, where anger is not used to express a malignant or vengeful passion, but, by metonomy, signifies the cause or occasion of such passion, namely, high provocation, or agitation of mind under a deep sense of injury. It is the danger of abiding in this disquieted state of mind, not the sinfulness of it per se, which is the object of the admonition both of the psalmist and the apostle. And so, “Let not the sun go down upon your wrath,” is a reiterated warning not to delay escape from so imminent spiritual danger. Commune with your own heart—Literally, speak in your heart; a beautiful idea of meditation. The selah, pause, comes in here and at verse 2 with emphasis.

V. 5. Offer-Unto God, that he may be reconciled to you.

Righteousness-Righteous sacrifices; which requires that the persons offering them be righteous and do righteous things, and offer them with an honest mind, with faith and true repentance. Without which, he intimates, that all their sacrifices were of no esteem with God, and would be wholly unprofitable to them.

Verse 5. Offer the sacrifices of righteousness] Do not attempt to offer a sacrifice to God for prosperity in your present rebellious conduct. Such a sacrifice would be a sin. Turn to God from whom you have revolted; and offer to him a righteous sacrifice, such as the law prescribes, and such as he can receive. Let all hear and consider this saying. No sacrifice-no performance of religious duty, will avail any man, if his heart be not right with God. And let all know, that under the Gospel dispensation no sacrifice of any kind will be received but through the all-atoning sacrifice made by Christ.

Because of sin, justice has stopped every man’s mouth; so that none can have access to God, but through the Mediator. By him only can the mouth of a sinner be opened to plead with God. Hear this, ye who trust in yourselves, and hope for heaven without either faith or dependence on the vicarious sacrifice of Christ.

Verse 5. Offer — Unto God, that he may be reconciled to you; the sacrifice of righteousness — Righteous sacrifices; which requires that the persons offering them be righteous and do righteous things, and offer them with an honest mind, with faith and true repentance. Without which he intimates that all their sacrifices were of no esteem with God, and would be wholly unprofitable to them. And put your trust in the Lord — And then, that is, so doing, you may rely upon God, and confidently expect his assistance and blessing, for which otherwise it is in vain for you to hope. Dr. Horne, who thinks this Psalm looks forward to gospel days, interprets this verse in the following manner: “The Jews are no longer to offer the shadowy sacrifices of their law, since He who is the substance of them all is come into the world. The Gentiles are no more to offer their idolatrous sacrifices, since their idols have fallen before the cross. But returning sinners, whether Jews or Gentiles, are to offer the same sacrifices of evangelical righteousness; not putting their trust in them, but in the Lord Jesus, through whose Spirit they are enabled to offer, and through whose blood their offerings are acceptable unto God.”

5. Offer the sacrifices of righteousness—Be diligent in all religious duty and worship. A sacrifice of righteousness is such a one as the law prescribes, offered in form and spirit according to the will of God. Put your trust in the Lord—Here is the ground of all David’s self control, the secret of all his success. His enemies had trusted in men and the wave of popular favour. See 2 Samuel 15:12, and 17:11.

V. 6. Many-Of my followers, who are weary of waiting upon God. Who-Who will put an end to our troubles, and give us tranquility. Lift up-Upon me and my friends. Give us an assurance of thy love, and evidence it by thy powerful assistance.

Verse 6. Who will show us any good?] This is not a fair translation. The word any is not in the text, nor any thing equivalent to it; and not a few have quoted it, and preached upon the text, placing the principal emphasis on this illegitimate word.

The place is sufficiently emphatic without this. There are multitudes who say, Who will show us good? Man wants good; he hates evil as evil, because he has pain, suffering, and death through it; and he wishes to find that supreme good which will content his heart, and save him from evil. But men mistake this good. They look for a good that is to gratify their passions; they have no notion of any happiness that does not come to them through the medium of their senses. Therefore they reject spiritual good, and they reject the Supreme God, by whom alone all the powers of the soul of man can be gratified.

Lift thou up the light of thy countenance] This alone, the light of thy countenance-thy peace and approbation, constitute the supreme good. This is what we want, wish, and pray for. The first is the wish of the worldling, the latter the wish of the godly.

Verse 6. There be many that say, &c. — There be many (the multitude, the generality of men in almost every station) that say, Who will show us any good? — That is, “Who will heap honours upon us? Who will point out the way to wealth and luxury? Who will present new scenes of pleasure, that we may indulge our appetites, and give full scope to the rovings of a wanton fancy?” That this is the substance of what was intended by the sacred writer in this question, the words put in opposition to it, in which he expresses his own wiser sentiments, are an undeniable proof; Lord, lift thou up the light of thy countenance upon us — That what he here suggests is a fair representation of facts, experience loudly testifies; and that it is a false notion of human happiness, and a fatal error, reason plainly teaches; for what are honours, what are riches, what is sensual pleasure? They are light as vanity, fleeting as a bubble, thin and unsubstantial as air. The favour of God, and his approbation, are absolutely necessary to the happiness of mankind. The displeasure of our Maker includes in it the utmost distress and infamy; and his favour, every thing great, good, and honourable, so that the devout prayer of the psalmist will be likewise the fervent and humble supplication of every wise and virtuous mind. Lord, lift thou up, &c. — See Foster’s Sermons, vol. 4. “For the understanding of this phrase,” says Dr. Dodd, “and several other passages in the Psalms, it must be remembered, that when Moses had prepared the ark, in which he deposited the tables of the covenant, the glory of the Lord filled the tabernacle; and after this, wherever the ark resided, God always manifested his peculiar presence among his people, by a glorious visible appearance from the mercy-seat, and this continued as long as Solomon’s temple lasted. It is this which is always alluded to where mention is made in the Psalms of the light of God’s countenance, or, his making his face to shine. Now as this was a standing miraculous testimony of God’s peculiar providence over the Jews, hence those expressions, of his making his face to shine, his lifting up the light of his countenance, and the like, did in common use signify his being gracious unto them, and taking them under his immediate protection. They are used in this sense Numbers 6:24. In like manner the hiding of God’s face meant the withdrawing of his favour and protection from them.”

6. Who will show us any good—The thoughtless multitude ask this. Unbelief, or weak faith, asks it. Faith steadfastly looks above. Lord, lift thou, etc.—A portion of the form of Levitical blessing, quoted from Numbers 6:25, 26. David felt that the covenant, the altar, the priesthood, and the oracle, were still on his side.

V. 7. Thou hast-Whatsoever thou shalt do with me for the future, I have at present unspeakable satisfaction in the testimonies of thy love to my soul; more than worldly persons have in the time of a plentiful harvest.

Verse 7. Thou hast put gladness in my heart] Thou hast given my soul what it wanted and wished for. I find now a happiness which earthly things could not produce. I have peace of conscience, and joy in the Holy Ghost; such inward happiness as they cannot boast who have got the highest increase of corn and wine; those TWO THINGS in the abundance of which many suppose happiness to be found.

To corn and wine all the versions, except the Chaldee, add oil; for corn, wine, and oil, were considered the highest blessings of a temporal kind that man could possess.

Verse 7. Thou hast put gladness in my heart — Whatsoever thou shalt do with me for the future, as to my outward distresses and concerns, I have, at present, unspeakable pleasure and full satisfaction in the manifestations and testimonies of thy love to and in my soul. Hereby thou hast, many a time, put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable, and therefore this it is which I will still pursue, and which I will seek after, all the days of my life. Observe, reader, when God puts grace into the heart, he puts gladness into it; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, even of a plentiful harvest, when the corn and wine greatly increase. This is gladness in the heart, inward, solid, substantial joy; but the mirth of carnal and worldly people is only a flash, a shadow, for even in laughter their hearts are sorrowful, Proverbs 14:13.

7. Thou hast put gladness—Evidently this relates to some recent answer to prayer since he left Jerusalem, which lighted up his soul in joyful confidence. See on Psalm 3:6. More than in the time… their corn and… wine increased—The supplies brought to the king in his flight and on his arrival at Mahanaim (2 Samuel 16:1-4, and 17:27-29) were cheering, especially as the latter evidenced a loyal spirit in the Gileadites, who, at the first, for seven years, had supported the house of Saul against David; but the allusion appears to be rather to the joy of the national harvest and the vintage, when the revenues of the king flowed in, and the land resounded with festive songs. Above this joy was that now experienced by some recent token of divine favour in answer to prayer.

V. 8. In peace-In tranquility of mind, resting securely upon God’s promises.

Verse 8. I will both lay me down in peace, and sleep] Most men lie down, and most sleep, daily, for without rest and sleep life could not be preserved; but alas! how few lie down in peace! peace with their own consciences, and peace with God! David had then two great blessings, rest by sleep, and peace in his soul. He had a happy soul; and when he lay down on his bed, his body soon enjoyed its repose, as the conscience was in peace. And he had a third blessing, a confidence that he should sleep in safety. And it was so. No fearful dreams disturbed his repose, for he had a mind tranquillized by the peace of God. As to his body, that enjoyed its due rest, for he had not overloaded nature either with dainties or superfluities. Reader, are not many of thy sleepless hours to be attributed to thy disordered soul-to a sense of guilt on thy conscience, or to a fear of death and hell?

Pray incessantly till thou get the light of God’s countenance, till his Spirit bear witness with thine that thou art a child of God. Then thy repose will do thee good: and even in thy sleep thy happy soul will be getting forward to heaven.

Verse 8. I will lay me down in peace — In tranquillity of mind, resting securely upon God’s promises, and the conduct of his wise and gracious providence. For thou, Lord, only makest me to dwell in safety — I owe not my safety to my own valour or wisdom, nor to the courage of my followers, but to thee only. Or, Thou, Lord, makest me to dwell alone in safety — Though I be, in a manner, alone, forsaken and destitute of friends or helpers, yet I am not alone, for God is with me: though I have no guards to attend me, the Lord alone is sufficient to protect me. He can do it himself when all other defences fail. “Happy the Christian who, having nightly, with this verse, committed himself to his bed as to his grave, shall, at last, with the same words, resign himself to the grave, as to his bed, from which he expects, in due time, to rise, and sing a morning hymn, with the children of the resurrection.” — Horne.

8. I will… lay me down in peace—The highest sensible evidence of a composed faith. It is fit that this sweet evening psalm should close with a sweet good night. See Psalm 127:2.