Exegetical and Hermeneutical Commentary of Psalms 4:3
But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
3. hath set apart ] Hath distinguished. The verb combines the idea of marvellous dealing with that of choice and separation. Cp. Psa 17:7; Psa 139:14; Isa 29:14.
him that is godly ] The word chsd which is thus rendered is one of the characteristic words of the Psalter. It is derived from chesed, ‘mercy’ or ‘lovingkindness,’ and denotes either (1) one who is characterised by dutiful love to God and to his fellow men; the ‘godly,’ or ‘merciful’ man, Psa 18:25; or (2) ‘one who is the object of Jehovah’s lovingkindness,’ as R.V. margin ‘one that He favoureth’: cp. A.V. marg., Psa 86:2. See Appendix, Note I, for a further discussion of its meaning.
Fuente: The Cambridge Bible for Schools and Colleges
3, 4. The reason why the attempt is doomed to failure. Warning to reflect before it is too late.
Fuente: The Cambridge Bible for Schools and Colleges
But know – This is addressed to those whom, in the previous verse, he had called the sons of men; that is, his foes. This is designed to show them that their opposition to him must be vain, since God had determined to set him apart for his own service, and would, therefore, hear his prayer for relief and protection.
That the Lord hath set apart – That Yahweh had done this; that is, that he had designated him to accomplish a certain work, or that he regarded him as an instrument to perform it. He would, therefore, protect him whom he had thus appointed; and their efforts were really directed against Yahweh himself, and must be vain.
Him that is godly for himself – For his own purposes, or to accomplish his own designs. The reference is here undoubtedly to the psalmist himself; that is, to David. The word godly, as applied to himself, is probably used in contrast with his enemies as being engaged in wicked designs, to wit, in rebellion, and in seeking to dispossess him of his lawful throne. The psalmist felt that his cause was a righteous cause, that he had done nothing to deserve this treatment at their hands; and that he had been originally exalted to the throne because God regarded him as a friend of himself and of his cause; and because he knew that he would promote the interests of that cause. The word here rendered godly, chasyd, is derived from chesed, which means desire, ardor, zeal; and then kindness, benignity, love toward God or man. Here the word properly denotes one who has love to God, or one who is truly pious; and it is correctly rendered godly. Compare Psa 30:4-5; Psa 31:23; Psa 37:28. The idea is, that as God had appointed him for his own great purposes, the real aim of the rebels was to oppose Yahweh; and the purposes in which they were engaged could not, therefore, be successful.
The Lord will hear when I call unto him – As I am engaged in his service; as I am appointed to accomplish a certain purpose for him, I may confidently believe that he will hear me, and will deliver me out of their hands. Is not this always the true ground of encouragement to pray – that if God has a purpose to accomplish by us he will hear our prayer, and save us from danger, and deliver us out of the hand of our enemies? And should not this be the main design in our prayers – that God would thus spare us that we may accomplish the work which he has given us to do?
Fuente: Albert Barnes’ Notes on the Bible
Psa 4:3
Him that is godly.
The godly man
The godly. They are evidently a distinguished, a peculiar people. They have undergone a process of change. There may be a very exalted scale of morals observed by men, but still it amounts not to the scriptural idea of godliness, for all that comes within the range of moral observance may be entirely without reference to God. Godliness is a state of mind and heart which is derived from a source higher than man.
I. The source of godliness. It must be God Himself; Almighty power, acting out the dictates of Almighty grace and love, can alone bring a sinner, from his state of abject denudation, near to God, and pour into his nature the renovating spirit that shall bring upon him the lineaments of that perfection in which he was at first created. If God sets apart or chooses a sinner, therefore, it is in order that there may be produced in him affinity to Christ, likeness to Christ–likeness to Christ in principle, in desire and intention, in motive, in affections, in actions. Incidental to this, and essential to it, is the conviction of sin which the Spirit of God creates in the heart. It includes also a closing with the terms of salvation, on the part of the sinner–the laying aside of sin in the act, though he cannot lay it aside, in his own will, in its inward power and principle–the laying aside of sin in the act, and looking for grace that shall subdue sin in its power. It includes also the acceptance of a free pardon of all past sin–an assurance of the imputation of all sin to the Saviour, in order to its expiation, and the impartation of the Saviours righteousness to the sinner, in order to his justification. It includes that simple exercise of faith which is of Gods bestowment.
II. The end proposed. The Lord hath set apart him that is godly for Himself. He is brought into a state of sonship with God. He may not at first have, but he expects to have, the witnessing of the Spirit. God has created all things in the universe for His own glory. We may at first, while contemplating the great purposes of the gospel, imagine that Gods primary end was to rescue the lost and to pardon the guilty. But by mans creation God glorified Himself, and by mans fall He acquired glory, inasmuch as in the recovery of man was brought into exercise that bright and blessed attribute of mercy which could not otherwise have been manifested.
III. The privileges connected with a state of godliness. The Lord will hear when I call unto Him. How full of privilege is this avowal and assurance! It implies that–
1. The godly man has the privilege of access, when he will, to the King of kings and Lord of lords. The presence chamber is never closed. The believer has a kind of precedence of others into the presence of the Sovereign.
2. The godly man has a claim upon God; and this we would put in the strongest terms. At first he has no claims on God; but being conformed to the image of Christ, or even beginning to be conformed, he immediately has a claim on Him–a claim based on Gods paternity.
3. To hear in Scripture language means to answer. The Lord will hear on account of the agreement there is between the Spirit that animates the believing heart and his own mind and intention. Tell me what is in the wide world, for which men are bartering such blessed prospects for eternity, worth a moments notice, when godliness, with all its happy privileges, is fully set before you at the foot of the Cross of the Redeemer? (George Fisk, LL. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. The Lord hath set apart him that is godly] 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!”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But know that you fight not against me, but against the Lord.
Hath set apart; or, hath wonderfully separated me; hath rejected the other royal person and family, and hath called me by name, and chosen me out of all the tribes and families of Israel, and out of my fathers family, though I was the youngest of them, and thought by Samuel and by my father to be most remote from this honour.
Him that is godly, i.e. me, whom though you traduce and censure, as if I were an egregious hypocrite and impostor, who only pretended religion for my own ambitious ends, God hath pronounced to be a man after his own heart, 1Sa 13:14; and that I am such in some good measure both my own conscience and the general course of my life bear me witness: which testimony David gives to himself, not out of a vain-glorious humour, but merely because he was constrained to it by the calumnies of his enemies, for his own just and necessary vindication. Or, his favourite, as this word oft signifies; him, whom he hath been pleased to choose and advance, not for any worth or merit of mine, but out of his free grace and kindness to me; who therefore will maintain the work of his own hands and grace, although I cannot deny that I have been guilty of divers frailties and miscarriages, for which God might justly reject me, if he should deal with me according to the rigours of his justice.
For himself; either,
1. In his stead, or to be his vicegerent, as all kings are, and especially the kings of Gods own people. Or rather,
2. For his own service and glory, to fulfil all his will, as it is expressed, Act 13:22; which may be spoken by way of opposition to Saul, who had no regard to God, nor to his will and glory, but minded only his own honour and advantage.
The Lord will hear when I call unto him; therefore I am assured that God will hear my prayers, and save me out of your hands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. godlyan object as well assubject of divine favor (compare Psa 105:14;Psa 105:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But know,…. Take notice of it, consider it, be assured of the truth, of it; it may be depended upon as fact,
that the Lord hath set apart him that is godly for himself: which may be understood of David himself, an holy good man; a man after God’s own heart; whom the Lord chose, and in a marvellous manner separated from the rest of his brethren; took him from the sheepfold, and set him upon the throne of Israel, for the glory of his great name; and therefore the attempts of his enemies against him would be without success: and also of the Messiah, God’s Holy One, whom he has chosen out from among the people to be their Saviour and Redeemer, to the glory of his grace; wherefore the work of the Lord has prospered in his hands: and likewise of all the saints, and of their election; which act is expressed by their being set apart, or separated from others, who are called the rest; and which is a marvellous act of grace: for the word may be rendered, “he hath wonderfully set apart” n. It is an amazing instance of grace that God should make one to differ from another, and separate them from their mother’s womb, and call them by his grace. The object of this act is “him that is godly”, or “holy” o: not that any are set apart or chosen by God for their godliness, or holiness; for they are chosen through sanctification of the Spirit, and not because they were or it was foreseen they would be holy. Holiness, faith, godliness, and good works, are the fruits of election, and not the causes of it: but the word , rendered “godly”, signifies “good” and “merciful” p; and designs one, that God is good, and gracious, and merciful unto; who is an object of his free grace and favour; and therefore he chooses and sets him apart of his own grace and mercy, and according to his sovereign will and pleasure: and that “for himself”; for his own use and service, for his praise and honour, and to the glory of his grace; which is his grand end in predestination, election, and in all spiritual blessings. And now all attempts against such persons are in vain; all charges against them are of no avail; all methods, whether by open force of persecutors, or by the cunning of false teachers, that lie in wait to deceive, to prevail against them, prove failures: and God will avenge his elect, that cry unto him day and night; as follows;
the Lord will hear when I call unto him; and deliver out of the hands of enemies, and cut them off: wherefore it is a vain thing for men to set themselves against Christ and his people.
n So Ainsworth. “mirificavit”, V. L. “mirabilem effecit”, Gejerus o “sanctum”, V. L. Muis, De Dieu. p “Eum quem benigne acceperit”, Junius Tremellius “beneficiarium”, Gejerus, Michaelis; “gratia vel favore a Deo affectum”, Hammond.
Fuente: John Gill’s Exposition of the Entire Bible
3. Know that Jehovah hath set apart, etc This is a confirmation of the preceding verse, for it shows that the cause of David’s boldness consisted in this, that he depended upon God, the founder of his kingdom. And surely we may then safely triumph over our enemies when we are assured of having the call of God to the office which we hold, or the work in which we are engaged. Accordingly, David does not here boast of his own strength, or riches, or armies by which he obtained the kingdom. But as he was chosen by God, he intimates that the many attempts of his enemies against him would be without success, because they would find from experience, that God, whose power they could not successfully resist, was against them. In the first place, he says that he was set apart by God, by which he means that he was advanced to the throne, not by the will of man, or by his own ambition, but by the appointment of God. The Hebrew word פלה, Phalah, signifies to separate, and it here refers to separation to honor and dignity; as if he had said you admit no one as king but he who is chosen by your own suffrages, or who pleases you; but it is the peculiar prerogative of God to make choice of whom he will. By the word merciful or bountiful, he doubtless vindicates his right to be king, from the fact that this was a quality which belonged to himself; it is as if he had produced the mark or badge of his calling. For it was truly said in the old proverb, Mercy is the virtue most suitable for kings. Now, God usually furnishes those whom he reckons worthy of having this honor conferred upon them, with the endowments requisite for the exercise of their office, that they may not be as dead idols. Some understand the word חסיד, chasid, in a passive sense, not as denoting a beneficent person, but one who is placed on the throne by the favor of God. As, however, I meet with no examples of this signification of the word in Scripture, I think it safer to follow the common interpretation, which is this: God has chosen a king, who answers to the character which should be possessed by all who are called to fill such an exalted station, in as much as he is merciful and beneficent. Hence, he infers that he would be heard by God as often as he called upon him; for God principally proves his faithfulness in this, that he does not forsake the work of his own hands, but continually defends those whom he has once received into his favor. Hence, we are taught fearlessly to proceed in our path; because whatever we may have undertaken according to his will, shall never be ineffectual. Let this truth then, obtain a fixed place in our minds, that God will never withhold his assistance from those who go on sincerely in their course. Without this comfort, the faithful must inevitably sink into despondency every moment.
Fuente: Calvin’s Complete Commentary
(3) But know.It is the privilege of true and heroic natures to rise to a consciousness of their strength and dignity in the hour of peril, and when the victims of unjust persecution. Besides his innate greatness, David has a grandeur and dignity, derived from his deep sense of the covenant between God and His anointed, and his own imperfect but sincere endeavour to act worthily the part of Gods vice-regent on earth. His selection by Jehovah is an unanswerable reply to his calumniators, and the surest proof of his own uprightness.
Hath set apart.That is, has distinguished or honoured. So rightly the LXX. and Vulg. The Hebrew word occurs in Exo. 8:22; Exo. 9:4; Exo. 11:7, of severance between Israel and Egypt. (Comp. Psa. 17:7.)
Godly.Heb. chasd, properly, graced or gracious, according as it is used of Israel or of the God of Israel. The covenant relationship is more prominent in the word than a moral excellence, though this is presupposed. See Psa. 1:5, where the word appears to be defined. There is a difficulty in the construction: l (to him) may go either with the verb or the object. By comparison with Psa. 17:7, we take it with the latter. LXX., his holy one.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 , ( hhasad,) to show one’s self kind, with its substantive form , ( hhesed,) kindness, love, and its adjective form , 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, ( ,) 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 ( ) in several places. Applied to the regulation of the conduct of man with man, it covers the great law of Mat 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, ( ,) 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 Psa 12:1, and Psa 86:2
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But know that YHWH has set apart him who is godly for himself?
YHWH will hear when I call to him.’
Compare Psa 3:3. He warns his opponents that God has set him apart specially. He is the anointed one, supremely favoured by the covenant God. And he points out that he is still in God’s favour, he has been reinstated in godliness. Therefore to rebel against him is to rebel against God. And they must remember that as His anointed one God will hear him when he calls on Him.
Indeed all those who are godly (or those whom God favours) have been chosen by Him for Himself. To touch them is to touch the apple of God’s eye (Zec 2:8). Thus men should beware of how they treat them.
The word for ‘set apart’ also contains the idea of marvellous dealing (see Psa 17:7; Psalm 39:14). He not only sets them apart but also ‘deals marvellously’ with them. It is a dangerous thing to touch YHWH’s anointed (Psa 105:15).
‘Him who is godly.’ One who is characterised by covenant love to God, and is within God’s covenant love, and therefore ‘one who is favoured by His covenant love’. Therefore they are God’s own special possession. That is why He will hear when they call on Him.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 4:3. Him that is godly The word chasid in the original commonly signifies a pious, or charitable and beneficent person: but when it is spoken of man with reference to God, it denotes one that has received favour or mercy from him, and is the same with , one who has found favour with God.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 497
THE PRIVILEGES OF THE GODLY
Psa 4:3. Know that the Lord hath set apart him that is godly for himself.
RELIGION has in all ages been an object of derision to an ungodly world. There never have been wanting those who resembled Cain and Ishmael [Note: Gal 4:29.]. God however has far other thoughts of those who serve him: the recollection of this is a comfort to the godly under their persecutions; the consideration of it too might be of great advantage to the ungodly. The Psalmist seems to be reproving the wicked for their contempt of God, and their injurious treatment of his people: he therefore, in a way of triumphant exultation, suggests the thought in the text.
We shall,
I.
Shew who are the objects of the divine favour
The world is divided into two descriptions of men, godly, and ungodly. The godly are to be distinguished by a great variety of marks
They fear God
[The generality sin without any shame or remorse [Note: Eph 4:18-19.]. But the godly can no longer proceed in such an evil course [Note: 1Pe 4:2-3.]. They humble themselves before God for their past offences. They guard against offending him, even in thought [Note: 2Co 10:5.].]
They love God
[They are not actuated by a merely slavish fear. They have the spirit of adoption given to them [Note: Gal 4:5.]. They unfeignedly delight to do their Fathers will [Note: Rom 7:22.]. They account the enjoyment of his favour to be their highest happiness [Note: Psa 4:6-7.].]
They serve God
[Their religion does not consist in mere inefficacious feelings. They make it appear to the world that they are Gods servants. They perform even their civil and social duties with a reference to him [Note: Rom 13:5-6.]. They do every thing with a view to his glory [Note: 1Co 10:31.].]
They are despised indeed by the world, but approved by their God
This will appear while we,
II.
Declare the peculiar honour conferred upon them
God has testified, in the strongest terms, his approbation of the godly. He has moreover set them apart, as distinct from those that perish
This he did secretly in his eternal purpose
[His regard for them did not commence after they became godly. Their godliness is the fruit and not the cause of his love [Note: Jer 31:3. See also 2Ti 1:9 and Rom 8:29-30.]. He loved them, and set his heart upon them, from eternity [Note: Eph 1:4.].]
He did it also openly, when he called them by his grace
[These two periods of their separation are mentioned by St. Paul [Note: Gal 1:15.]. In conversion, God sets apart sinners for himself. He inclines and enables them to come out from the world [Note: 2Co 6:17-18.]. He causes them to devote themselves entirely to his service [Note: 1Pe 2:9.].]
He has set them apart too for himself
[He makes their souls his own habitation [Note: 2Co 6:16.]. He sheds abroad his love in their hearts by his Holy Spirit. He preserves them as living monuments of his power and grace. He regards them as his own peculiar treasure [Note: Psa 135:4.].]
This being a point wherein all are deeply interested, we shall,
III.
Commend the subject to your solemn attention
This is not a matter of doubtful disputation
[In every period of the world, God has had a peculiar people. They have been distinguished with special tokens of his love [Note: Abel, Gen 4:4. Enoch, Noah, &c. Heb 11:5; Heb 11:7. Paul, Act 9:15.]; and though they were not set apart for their holiness, they have invariably been made holy; moreover, when they were holy, God delighted in them as holy [Note: 1Pe 3:4.].]
Nor is it a matter of trifling concern
[The Psalmist evidently speaks of it as deserving deep attention; and if it related only to this present state, it were worthy of notice. But the present separation of Gods people for himself is a pledge and earnest of a future separation: in the day of judgment, God will complete what he here began [Note: Mat 25:32-33.]. What distinguished honour will he then confer upon the godly [Note: Mal 3:17.]! Then he will be their joy, and they his glory, for over [Note: Rev 22:3-4.].]
Let the ungodly therefore know this to their shame
[The Psalmist suggests the thought peculiarly in this view; and well may they be ashamed who despise what God loves. In vain do any hope to be Gods hereafter, who are not his now. Let the ungodly therefore be ashamed of their false confidences. Let them set themselves apart for God, if they would have God set them apart for himself. Let them learn to live the life of the righteous, if they would die his death.]
But let the godly know it, to their unspeakable consolation
[They who are beloved of God, have little reason to regard the contempt of men. God would have them assured of his superintending care. He would have them know their security, who take him for their God [Note: Rom 8:31.]. Let the godly then rejoice in the honour conferred upon them. Let them look forward with joy to the final completion of Gods gracious purposes towards them, and let them devote themselves more than ever to his service.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
What a beautiful view have we in this verse in reference to the person of Jesus, the Father’s beloved, the Father’s holy one, the Father’s only one, in whom his soul delighteth. Yes! God the Father will hear the cry of every poor sinner, that gives honour to God’s own appointment in looking unto him, on whom the Father is always looking.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 4:3 But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
Ver. 3. But know that the Lord hath set apart him that is godly ] Quod separatum asseruerit, that God hath destined mine head to the diadem of the kingdom, and therefore it shall not be in your power to hinder me; sit voluntas Dei, necessitas rei, and this I would have you to know and rest assured of. Let us be no less confident of the crown of glory: Luk 12:32 , “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” And 2Ti 2:19 , The foundation of God abideth sure, having this double seal, i.e. The Lord, for his part, knoweth who are his; and we, for our parts, may know, that if we but name the name of the Lord in prayer, and depart from evil, we shall certainly be saved.
The Lord will hear when I call unto him
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD. Hebrew. Jehovah. App-4.
set apart. All depended on Jehovah’s favour (Num 14:8). Some codices, with Septuagint and Vulgate, read “hath given distinction to”.
him that is godly: i.e. a subject of grace.
Fuente: Companion Bible Notes, Appendices and Graphics
Psalm 4:3-4
Psa 4:3-4
“But know that Jehovah hath set apart for himself him that is godly:
Jehovah will hear when I call unto him.
Stand in awe, and sin not:
Commune with your own heart upon your bed, and be still. (Selah)”
The greatest of all blessings is that of belonging to that special group of human beings whom God has set apart from all mankind as his very own people. God will nurture and encourage his children; he will hear them when they pray; he will forgive their sins and mistakes, provided only that they repent, acknowledge their lapses and seek the Father’s loving forgiveness.
“Stand in awe, and sin not.” The perpetual danger to God’s children is that they might presume upon his love and mercy and fail to manifest the proper fear and awe of all sinful indulgences whatsoever; hence the special warning here.
“Commune with your own heart.” What is recommended here is the most serious consideration of one’s actions with a constant view of making sure that they confirm to the will of God. When one has retired to bed at night is a good quiet time for such consideration. David himself practiced what he here counsels others to do, namely, meditating upon God’s will while reclining in bed (Psa 63:6).
E.M. Zerr:
Psa 4:3. Set apart is a definition of “sanctified.” No arbitrary miracle ever was or ever will be done by the Lord to sanctify a person, but when one turns from his sins and accepts God’s terms of pardon he is then in a sanctified state. Such an individual will be assured of having his prayers heard according to the will of God.
Psa 4:4. Awe means such respect for God that a man fears to do wrong. Instead of plotting to sin, he will meditate (commune) on the goodness of God and will be still or calm in the consciousness of the peace that comes from serving God.
Fuente: Old and New Testaments Restoration Commentary
that the: Exo 33:16, Eph 2:10, 2Th 2:13, 2Th 2:14, 2Ti 2:19, 1Pe 2:9, 2Pe 2:9
for: Tit 2:14
the Lord: Psa 34:15, Psa 55:16, Psa 55:17, Psa 56:9, Psa 91:14, Psa 91:15, Joh 15:16
Reciprocal: Gen 15:12 – horror Psa 3:3 – my Psa 32:6 – godly Psa 65:4 – choosest Psa 86:2 – Preserve Isa 43:21 – General Dan 1:9 – General Mic 7:7 – my God Tit 2:12 – godly
Fuente: The Treasury of Scripture Knowledge
Psa 4:3. 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 , 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 Gods 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 Gods 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4:3 But know that the LORD hath set apart him that is {f} godly for himself: the LORD will hear when I call unto him.
(f) A king who walks in his vocation.
Fuente: Geneva Bible Notes
David was godly (Heb. hasid) because he was the object of God’s election for a special purpose. His godliness was the result of God’s calling, not the reason for it. Because the Lord had set him aside for a special purpose of His own (i.e., sanctified, "set apart," him) David was confident God would hear his prayer.