Exegetical and Hermeneutical Commentary of Psalms 4:6

[There be] many that say, Who will show us [any] good? LORD, lift thou up the light of thy countenance upon us.

6. David knows well that there are plenty of discontented grumblers among his subjects, ready to follow anyone who makes them fair promises. His answer to them is a prayer for a blessing upon himself and his people ( us), which recalls the great Aaronic benediction of Num 6:24-26, fusing into one the two petitions, “The Lord make His face to shine upon thee,” “the Lord lift up His countenance upon thee.” Cp. Psa 31:16; Psa 80:3; Psa 80:7; Psa 80:19.

The ‘many’, as in Psa 3:2, are chiefly the wavering mass of the people, who had not yet taken a side; but some at least of Absalom’s partisans, and some of David’s half-hearted followers are included.

Fuente: The Cambridge Bible for Schools and Colleges

There be many that say – Some have supposed, as DeWette and others, that the allusion of the psalmist here is to his own followers, and that the reference is to their anxious fears in their misfortunes, as if they were poor and forsaken, and knew not from from where the supply of their wants would come. The more probable interpretation, however, is that the allusion is to the general anxiety of mankind, as contrasted with the feelings and desires of the psalmist himself in reference to the manner in which the desire was to be gratified. That is, the general inquiry among mankind is, who will show us good? Or, where shall we obtain that which seems to us to be good, or which will promote our happiness?

Who will show us any good? – The word any here is improperly supplied by the translators. The question is more emphatic as it is in the original – Who will show us good? That is, Where shall happiness be found? In what does it consist? How is it to be obtained? What will contribute to it? This is the general question asked by mankind. The answer to this question, of course, would be very various, and the psalmist evidently intends to place the answer which he would give in strong contrast with that which would be given by the mass of men. Some would place it in wealth; some in honor; some in palaces and pleasure grounds; some in gross sensual pleasure; some in literature; and some in refined social enjoyments. In contrast with all such views of the sources of true happiness, the psalmist says that he regards it as consisting in the favor and friendship of God. To him that was enough; and in this respect his views stood in strong contrast with those of the world around him. The connection here seems to be this – the psalmist saw those persons who were arrayed against him intent on their own selfish aims, prosecuting their purposes, regardless of the honor of God and the rights of other men; and he is led to make the reflection that this is the general character of mankind. They are seeking for happiness; they are actively employed in prosecuting their own selfish ends and purposes. They live simply to know how they shall be happy, and they prosecute any scheme which would seem to promise happiness, regardless of the rights of others and the claims of religion.

Lord, lift thou up the light of thy countenance upon us – That is, in contrast with the feelings and plans of others. In the pursuit of what they regarded as good they were engaged in purposes of gain, of pleasure, or of ambition; he, on the contrary, asked only the favor of God – the light of the divine countenance. The phrase, to lift up the light of the countenance on one, is of frequent occurrence in the Scriptures, and is expressive of favor and friendship. When we are angry or displeased, the face seems covered with a dark cloud; when pleased, it brightens up and expresses benignity. There is undoubtedly allusion in this expression to the sun as it rises free from clouds and tempests, seeming to smile upon the world. The language here was not improbably derived from the benediction which the high priest was commanded to pronounce when he blessed the people of Israel Num 6:24-26, The Lord bless thee, and keep thee; the Lord make his face to shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace. It may be added here, that what the psalmist regarded as the supreme good – the favor and friendship of God – is expressive of true piety in all ages and at all times. While the world is busy in seeking happiness in other things – in wealth, pleasure, gaiety, ambition, sensual delights – the child of God feels that true happiness is to be found only in religion, and in the service and friendship of the Creator; and, after all the anxious inquiries which men make, and the various experiments tried in succeeding ages, to find the source of true happiness, all who ever find it will be led to seek it where the psalmist said his happiness was found – in the light of the countenance of God.

Fuente: Albert Barnes’ Notes on the Bible

Psa 4:6

There be many that say, Who win show us any good?

Seeing for good

Truth and happiness go together, like light and heat in the sun. God is the fountain of blessedness, because He is the Father of lights; so that the only proper answer to the question, Who will show us any good? is, Lord, lift Thou up the light, of Thy countenance upon us.

I. The question. They who ask such a question are not happy. They have some secret cause of dissatisfaction and disquietude. There is a great blank in their moral life; a part of their very nature is left unprovided for. But they want something shown to them, something that their senses can appreciate. Yet they neglect to seek good in God. What is the true good, and who can show it to us? What is the true good with regard to our present happiness? One seeks it in the pleasures of the mind; another in the honours, dignities, and applause of his fellow men; others in wealth, ease, and competence, in prosperous schemes, and golden harvests, and plenteous stores. But these, in themselves, prove disappointing. What is the good which God shows us? The light of His countenance, so that heart to heart, and face to face, we may continue with the invisible God. How is this true good to be obtained?

II. The implied answer to the question. The good man will not be satisfied with any good; he must have the chief good, the best good-living water, not water from the cistern. A sense of reconciliation with God, of a granted pardon from Him, of a realised covenant engagement with Him. The chief good is thus described, to do justly, to love mercy, to walk humbly with thy God. (Daniel Moore, M. A.)

The natural mans choice

No natural or unregenerate man can lift up his heart any higher than unto a worldly happiness, and content in the creature. When you have, in the most powerful and moving manner, discovered spiritual duties, and the necessity of conversion to God, yet they matter it not; they will say, Who will show us any good? To bring this coal of fire into your bosom, consider several propositions.

1. Herein lieth the general character of these two citizens–one builds up Babylon, the other builds up Jerusalem. The whole world consists of two sorts of men–the one who are of the world; the other, though in the world, yet not of it. Every wicked man makes some creature or other to be as a God, and so the ultimate end, to him. To clear the heinousness of this wretched temper, consider,

2. That all the good things which the creatures do afford unto us, they are but as means to carry us to a further end. They are but as the rounds of a ladder, not to stand upon, but thereby to ascend higher, even to heaven.

3. Take notice that there is a higher and grosser sort of unregenerate men than happily this expression will comprehend, and that is those who make such things as are formally and expressly evil the good things they would have showed to them. Such are all gross and profane sinners, who live in the daily practice of some loathsome sin.

4. The schoolmen do well to place in every sin a two-fold respect; there is the aversion from God, and the conversion to the creature.

5. It is acknowledged by all that there is inbred in a man an appetite or desire after felicity and happiness. There were above a hundred opinions amongst the heathen in what true felicity consists: but though some were not so gross as others, yet all come short of the true end.

6. The persuasion of what is the best good, and which is chiefly to be desired, is wonderfully diversified, according to the several inclinations, humours, and conditions of men.

7. The preferring of the creature above God, though it be the sin of all mankind, and as large as original sin itself, yet, like that, is hardly discerned and discovered. Antidotes and means against this creature-affection.

(1) You cannot address yourselves unto God in prayer while your heart is not above the world.

(2) Thy heart; it is the choicest and chiefest treasure about thee; it is too noble for any creature.

(3) Meditate on this–that all those who ever loved the creature immoderately, have at last found the vanity and unprofitableness of it.

(4) God hath mingled gall with the honey of every creature, and therefore it is that everything is obtained with difficulty, and possessed with cares, so that we might not rest in the creature.

(5) These creatures, whatever they are for comfort, they are not originally and of themselves so, but are only instruments and conduit pipes. They are defective in these particulars. They cannot give any comfort or content of themselves. They cannot fill themselves with any comfort objectively, any further than God puts into them. They are streams that have water no longer than the spring filleth them. The creature, in being but an instrument, and having all from God, doth thereby demonstrate how much blessedness is in enjoying God Himself.

(6) Lay this to heart, heaven and glory cannot be obtained without a preeminent and transcendent affection to all other things.

(7) Neglect not this meditation–what heathen and superstitious persons have done in a misguided way for some notable end.

(8) If Christ hath reproved those who were godly for their external cares, how much rather will He condemn those who are immoderately addicted to these things? (Anthony Burgess.)

The different language of the godly and the ungodly descriptive of their different characters

Scripture divides mankind into two classes, godly and ungodly. They differ as to their actual state in relation to the law and favour of God, and in their real character in the dispositions and affections of the soul. In this text we see how different are the prevailing desires of godly and ungodly men.

I. The language of worldly and unconverted men. Who will show us any good? All pursue the object which appears to them good. But it is only some worldly good. Corn and wine. In their search, of whom do they seek information? Only of men like themselves; of men who are following worldly objects. Many of the things after which worldly men inquire are lawful. The degree in which it is done often makes the inquiry unlawful. They pursue it inordinately. This is the circumstance which clearly marks their characters, and decidedly proves them to be worldly.

II. The language of the people of God. The very form which the language takes points out a marked distinction. It is a prayer, not a question. This has always been a marked feature in the people of God. They are a people who pray. They attempt nothing and desire nothing, apart from prayer. Here, for what objects do they pray?

1. For the Lords countenance; for His special approbation and love.

2. For the light of His countenance. Not only the possession of Gods favour, but the enjoyment of it.

Conclusion:

1. You who are walking in the light of His countenance, be thankful for the great mercy vouchsafed to you.

2. Be watchful. Let him that thinketh he standeth take heed lest he fall. (E. Cooper.)

The cry of the many, and the prayer of the few

I. The cry of the many. Humanity is little changed in its characteristics from what it was in Davids days.

1. This is the cry of destitution.

2. Of bitter disappointment.

3. Of sensuousness.

4. Of recklessness.

5. Of despair.

II. The prayer of the few.

1. It is directed to the proper source.

2. It supplicates the highest blessing. Show us Thy favour. Regard us with approval and complacency. Let us know ourselves the objects of Thy love. (C. M. Merry.)

The inquirer after happiness guided

All seek after happiness of some kind or other. Yet there is nothing in which men more generally fail. There must then be an error somewhere.

I. The language of the world, as expressed in this text. There are in the world mistaken inquirers after happiness, and they are many. More seek it in the wrong way than in the right. These wrong inquirers are all dissatisfied–Solomon, Colonel Gardiner, Lord Byron, Cardinal Wolsey. These inquirers after happiness are ignorant of the only real source of joy. They never seek it where it can be found. They will not seek their happiness in God. The happiness of these men is evanescent. Supposing that they are happy, their happiness does not last.

II. The contrast between the state of the worldly man and the state of the christian. The Christians joy is a specific joy; it is a joy immediately and directly derived from God. It is a satisfying joy. It is unaffected by external circumstances. It is an everlasting joy. (George Weight, B. A.)

The influence of Christianity in the heart, in the home, and in society

It may be asked whether the truth of Christianity necessarily follows from its joy-giving power. Such a proof is only a part of the cumulative evidence whereupon Christianity is built. There is a further and more serious objection. Arc you not, by showing that religion promotes joy, appealing to motives of abject fear and personal profit? Morality, not pleasure, should be the true end of religion. But it is just because Christianity has holiness for its object that it is able to promise the happiness which holiness involves. It does indeed appeal to hope and fear; but the fear and the hope which it invokes are not selfish; not, certainly, in that invidious sense which implies the wrong or the neglect of others. Nor can it be said for a moment that the Christians fear or joy ignores the claims of morality. Why, the very conviction of sin upon which such a fear is based recognises the breach of a moral law. That same fear becomes ennobled in its onward course, being daily transfigured from the dread of offending a righteous, judge into the filial fear of offending a loving Father. And as with the Christians fear, so with his joy and his hope. Even in its beginning, it involves a recognition of moral law, and it daily tends to further holiness. Both the Christians fear and joy are essentially moral in their character. But it may be asked–Is this joy really attainable? and if attainable, is it of any value? Is life worth living? Christless pessimism is a natural oscillation from a Christless optimism: in other words, to look for true joy in the heart, the home, or society, except as the outcome of true religion, is to build up hopes that can only end in despair. What has Christianity to offer in the place of Christless optimism? What are the virtues and the accompanying joys to which it invites us? It would be untrue to assert that morality and happiness cannot exist in any degree apart from Christianity. And we must not assume that Christianity has promised to bring about, in this dispensation at least, universal goodness, or universal happiness. Let us not look for more than has been promised. Take

1. The heart joys of the individual Christian. Christianity intensifies the joys that are common to all; there are some joys that are peculiarly her own. Such as, the power to dispel those foul vapours which, as our Lord tells us, come naturally from within, and which are necessarily destructive of all inward joy. True religion also offers the joy of pardon. But the heart joy of the Christian does not end with pardon. There is the still greater and holier joy which he feels in the consciousness of being an object of love and care to a heavenly Father, a sympathising Saviour, an abiding Comforter.

2. The home joys of the Christian. In the eyes of the Christian the very idea of home has a holy and Divine meaning that reaches far beyond its earthly significance. He has before his eyes the revelation of an Eternal Father and a Divine Son. True religion enjoins, with a terrible earnestness, those sacred obligations on the observance of which the happiness of home depends; and true religion provides a further home joy in its truth of resurrection.

3. The society joys of the Christian. True religion tends to promote joy in society. The chief source of happiness in a community is liberty, and a chief friend of liberty is true religion. What are the features which give special peace and happiness to the social circle? Are they not courtesy and unselfishness? Are not these Christian virtues? In conclusion, face this question. If Christianity be a failure, what do you propose to put in its place? (Archbishop Plunker, D. D.)

The Cynics query answered

The Cynics were a sect of Greek philosophers founded by Antisthenes. He was a proud, stern, and unfeeling man, of such a snarling temper as to be named dog, kunos, and his school, the dog school. He appeared in threadbare attire and was reproved by Socrates, who told him that his pride spoke through the holes of his clothes. His follower, Diogenes, outdistanced him, and appeared at noonday with a lantern, seeking, as he pretended, to find a man. When Alexander compassionately asked him on one occasion, What can I do for you? he replied, Stand out of my sunlight. He was an incarnate sneer. Who will show us any good? Is there any good? Are we not all dupes of delusions? The text answers the scorners query–Lord, lift Thou up the light of Thy countenance upon us. We learn that there is good. It can be unfolded and recognised. God is its root, blossom, and fruit. The Cynic is silenced. Satire has its place and function. It may cut to cure, may lacerate yet heal, may lash popular vices and effect good. But satire is earnest, while cynicism is not. Let us, therefore, look at this good which may be defended. Life is not a blunder. It is not a mirage, a stream that runs on only to be buried in sand. Good we can define and know it sharply. It can be made a part of ourselves, and we thereby be made rich and strong. We are not drifting clouds floating away to melt into nothingness. Human life may be opulent, and human destiny glorious.

I. This good we are to think about is personal. It is something realisable, actual, to be recognised by us all. The genesis of it is in God. God is the Saxon word for good. It is in the light of His countenance that we are to realise the possession of genuine good. God does not throw at us as a king in his chariot may fling coin to the crowd about him, but enriches us by reason of our likeness and affinities with Him. We are His children. The paternity of God broods over each life and blesses it. Supposing on one of these spring days there was held a council of the trees and grasses, and each leafless tree and spire of grass should say, We must have the sun, the dewfall and the rain if we are to live. We must have not one warm shower, but many, if we are to lead on the beauty and bounty of summer. Are we certain of these things? The sun whispers to each, I will not forget you, but speak the word to the sea, which shall give of its waters to the cloud, and the cloud shall drop the rain. The dew shall also come, and I, the sun, the father of the earth, will shine upon you. Fear not, I will care for you. But is not God the primal force, the unseen Creator? He speaks by sun and sea, by cloud and dew. So in the moral world He is the atmosphere in which we are to live. Warmed by His light we shall rejoice and bring forth fruit.

II. Notice the form which this good has taken. Gods beneficence is incarnated. Its concrete form is the living Christ. He is the answer to the query, Who will show us any good? He, the express image of God, meets mans spiritual nature perfectly, shining into and enriching it as the sun vitalises and fructifies the earth. This higher nature needs Divine ennobling. We live in the lower too much. We materialise ourselves too much and forget our spiritual selfhood to which the abiding good must minister. He comes, not as a transient, but perennial supply; not to a transient need, but to our permanent wants as immortal beings. It is not food or raiment which we most need. Christ gives character. If that be built up in man he is a recognised child of God. It is not an easy work, the toil of a day, but that which requires earnest endeavour so long as life shall last. There are endless possibilities in each of us. What possibilities with God indwelling! A good man is a God-man. This is the grand outcome. He dwelleth in us. When then the peering, muttering cynic comes groping round with his lantern asking, Who will show us any good? our answer is, a good man!

III. How is such a goodness built? Only through the same line that Christ passed Himself. Every noble soul grows into other lives. Goodness grows by giving itself away. A good life is a great argument. As the sun streams into a dark cloud and washes out its gloom, clothing it with splendour, so does the Sun of Righteousness shine into a human life and make it glorious with the Divine lustre of the heavenly life.

IV. God in Christ takes hold of the whole of us, and the possession is perpetual. (J. Wesley Davis, D. D.)

The quest for good

The quest for good is a perplexing one. Its sources, like the Niles, are not easily found. There be many that say, Who will show us any good? Good in the highest sense is not the natural heritage of man. Youth with its brightness is a very short season; the burden and heat of the day come very soon; old age with its decrepitude and weakness hovers not far off. Even the best earthly lot does not satisfy.

I. There is dissatisfaction and inquiry. Alone of all the creatures, man seems to have an ill-fitting lot; and alone of all the creatures, he is conscious of his misery. Very wretched according to our standard is the life of the worm that crawls in the damp earth, or the mole that burrows blind and cold in the ground; still more wretched are the lives of those animals that riot in putridity and fatten on corruption: but whatever their lot may appear to us, they are conscious of no want, and may quite contentedly fulfil the ends of their being. It is otherwise with man. He is not in his right place; he is not in harmony with his surroundings; he was meant to be happier. The bee is quite satisfied gathering its honey; the sheep is quite pleased nibbling the green meadow; the swallow desires nothing better than to skim the summer air, and build its nest and rear its young under the eaves of the old castle, and be oil again in winter to the sunny south. Of all creatures, man alone feels that his lot is not satisfactory. In his nature alone there is an unsatisfied longing. He is ever on the alert to hear of good, in case it be the thing that will allay his craving. But commonly he looks in the wrong direction. Are there any instances of true repose and satisfaction of soul obtained from the broken cisterns? It is not on what men have, but on what they are, that their true happiness depends. And men cannot be what they should be till they come to Christ. I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst!

II. There are various answers. How poor and unsatisfying are the answers often given to, the quest, for good! I have been reading such, an amusing book, says one, a very delightful tale; do get hold of it, you will enjoy it so much. Have you been to such and such an entertainment? asks another; it is so superior to anything of the kind. Or, taking some of the answers given in a somewhat different sphere of life–one tells of a market where commodities are got cheap; another of an improvement in the management of his business; and another of a way of making the house more snug, or the person more comfortable or more comely. The advertisements of the newspapers, the prospectuses of new companies, the circulars of tradesmen, the critiques of reviewers, the arguments of politicians, are all in their way answers to the question, Who will show us any good? All very well in their way and in their place; but very miserable surely if there is no higher level of good–no higher region to which the soul may aspire.

III. The true answer. The Psalmist tacitly puts all these aside; one blessing, and one only, fills his eye and his heart; and it deserves our best attention–Lord, lift Thou up the light of Thy countenance upon us. It was common among the Hebrews to speak of a persons countenance as low or fallen when he was grieved or angry, and as lifted up when he was pleased and happy. We hold down our face when we are dejected, we hold it up when we are glad. So, also, a radiant or shining countenance stands opposed to a dark or gloomy one. The lights of the countenance, the eyes, sparkle in the one ease, and are dull in the other. The two emblems are combined in the request to God to lift up the light of His countenance on us. The thought is, Look on us with a happy, shining face–with the happy, shining face with which Thou didst look on our Elder Brother, when Thy voice was heard from the clouds, This is My beloved Son, in whom I am well pleased. Transfer to us the satisfaction which Thou hast for Him; accept us in the Beloved. Transform our hearts into His image; make us to resemble Him, the firstborn among many brethren. If only we are in a right relation to the Son of God, the countenance of the Father is sure to be lifted up. Has the light of Gods countenance never yet been lifted up on someone? Why should it not? God is in Christ, reconciling the world to Himself, not imputing unto them their trespasses. We are His ambassadors entreating you to be reconciled! And the way to all good is so open and so glorious. (W. G. Blaikie, D. D. , LL. D.)

The inquirers after good

Various as are the tastes and pursuits of mankind, all are pursuing one object–to be happy. But what is true happiness, and where is it to be found? There are two classes of mankind.

I. The class mentioned in the text.

1. They are numerous. Not confined to persons of any particular age or station.

2. The nature of this restless inquiry is shown in the question itself. The question is thrown out to the whole world, to the good and the bad, to the wise and the ignorant, that each may answer it as he sees fit. How various and inconsistent are the answers made!

3. Not only are persons thus restlessly inquiring, but their expectations of finding satisfaction in it are constantly disappointed. They are perpetually trying new experiments, but always with the same result.

II. Can any satisfying good be found? Our text furnishes the answer. Gods favour, the light of His countenance, His presence, His protection, these are satisfying good. God is indeed the source of all good. Then why do not all men seek happiness in God? The temptations to make the world our portion are ever at hand, and press upon us; they appeal to our senses and appetites; they present themselves according to our ages and circumstances in life, in the various forms of profit, pleasure, or worldly distinction, and exhibit innumerable allurements adapted to every taste. Mankind, having forsaken God, find a painful void which the manifestations of His favour alone can fill. (Christian Observer.)

The open secret, or the worlds cry and Heavens answer

I. The worlds cry. With the question, as such, no fault is to be found, seeing it is natural to man. But the questioners are of varied type.

1. The unrestrained sensualist.

2. The orderly, selfish, even tempered, moral, prudential worldling, against whom society can bring no positive charge, but from whom it can expect no conscious benefit.

3. The striving and ambitious, whose ruling passion is acquisitiveness.

4. The recluse student, calculator, bookworm, who gives his ,life to the pursuit of knowledge. Many of them are martyrs of science. Oh, cried one, for a century to study a grain of sand, or a blade of grass! More light! exclaimed the dying Goethe. But many and potent as are the charms of science, if pursued as a chief aim, it can only end in disappointment.

5. There is the agnostic, and the insatiable man of action, whose delight is in adventure, discovery, heroic achievement, social influence.

6. There is the type aesthetic, the worshipper of the beautiful in literature and art. But the beautiful alone can never satisfy.

II. Heavens answer. It is the light of Gods countenance that will fill our hearts with gladness and peace. This good is–

1. Universally accessible to the earnest seeker. A certain writer speaks of youth as a blunder, manhood a labour, and old age a regret. God could not have meant that they should be so.

2. Enduring.

3. Adequate.

4. Without it nothing else can be of real use to us. Classical story, tells of a philosopher, who was admitted to a grand merrymaking of the Celestials. He was informed that, among the noble and majestic forms around him, there was one, and only one, earth born like himself. He was asked whether, looking at them in all the pomp of royalty, he could pick out his fellow mortal. Contrary to expectation, there was not the slightest difficulty. Though enthroned among gods, and though, like them, he carried a sceptre, and wore golden sandals, and a purple fillet, and talked and nodded as divinely, the man was instantly and unmistakably detected by the restlessness of his eye. That ,is a profoundly melancholy, and yet a triumphantly suggestive allegory. Rest! exclaimed Peter of Russia to his jaded soldiers; you will have rest enough in the grave. Is that all? Have we no parish rights anywhere in the universe? Yes, there is a love if you will but accept it, a power which, if you yield to it, will make this earth the very gate of heaven. (R. Griffith, F. G. S.)

The difference between worldly and godly men

I. The unrenewed men seek for happiness in worldly enjoyments.

1. The frequency of this conduct. The disposition of mind, expressed in this inquiry, belongs to every man until, by renewing grace, he is enabled to set his affection on things above. It is the language of their hearts, their lips, and their actions. There is, indeed, a great variety of objects that engage their attention and pursuit.

2. The foolishness of their conduct. Though desirous to enjoy good, they apply not to God, who alone can give that which is good. Thus they show that they are under the influence of corrupt passions, and wish to live, if it were possible, independent of God.

3. The dangerousness of their conduct. The creatures are unable to help you in your greatest extremities when you most need assistance. This practice entails upon them that follow it certain misery and woe. It gives to the creatures the glory and honour which is due to the Creator.

II. The gracious, godly man esteems the favour of God above every earthly enjoyment. When men are reconciled to other men, they view them with complacency and delight. Any good will not satisfy the godly mans desires; the wealth of the world cannot make a portion for his immortal soul. The light of Gods countenance includes–

1. Gods reconciled favour and love.

2. A sense of its excellence and sweetness.

3. Experience of its joyful fruits and effects. All the temporal and spiritual mercies proceed from Gods favour and goodwill. (W. MCulloch.)

Of the nature and pursuit of good

This question forms the complaint of many sinful, or mistaken men.

1. It may be asked by the misanthropist. Whatever such persons contemplate is viewed, not only with an expectation, but an intention, to spy out imperfection or deformity. Habits of moroseness and suspicion will contaminate the purest actions.

2. Another vain inquirer after good is the sceptic, and minute philosopher. Surrounded with mists, or dazzled with excess of light, they can never see their way clearly. Every question begets a string of possibilities. Such persons often enter into tedious and perplexed labyrinths of thought, which terminate in no practical result.

3. Another is the voluptuary, and the mere man of the world. Those who, at their first outset, so far mistake the road, as to suppose that the gratifications of sense, or the vanities of ambition, can constitute the happiness of a creature that was formed for immortality, must, in a short time, expect to be disappointed. The pleasures of novelty soon grow familiar, and those of appetite are quickly cloyed.

4. The melancholy inquiry may express the desponding complaint of those who have suffered much, and who seem to sorrow without hope. We are all children of discipline, passing through this land of shadows into a state of immortality, in which we must give account of the things done in the body. Let me advise everybody, who feels this evil doubt and despondency gathering round his mind, to approach the throne of grace with the short but energetic prayer of the holy Psalmist, Lord, lift Thou up the light of Thy countenance upon us. (J. Hewlett, B. D.)

The cry of the heart

Life is not all a thing of beauty. If we listen to a Psalm, it may have as many hearse-like harmonies as notes of gladness. The minor rapidly succeeds the major. Weariness is implied in this cry of the human heart. There is social, political, religious unrest. But let us thank God that it is as it is. This despair, this conflict between right and wrong, this struggle after the true way, all these tell of the grandeur and nobility of our nature. These very longings carry along with them assurances of satisfaction; these desires prophesy fruition. They tell the story of the souls fatherhood,–it was made for God; and He who formed the soul alone can fill it. Thus we have reached back to the Infinite at last. Oh, that I know whore I might find rest! Oh, for a living, loving, personal God! The heart must have something to love; something whereon to rest; something ill which to trust. God is not an abstraction, but a very present Help. Not afar off, but close at hand. Not merely love, but the Loving One. Not cold Omnipotence, but the Helping One. A being who rewards personal longings with personal gifts; personal cravings with personal sympathy. All this we find in the dear Christ of the Cross. He will show thee, O man, what is good. Trouble may now and then ruffle the fringes of your outer life, but the life hidden with Christ in God shall never be stirred by the winds and waves of earthly care. Founded upon the Rock, you shall never, never be moved. (John Hemphill.)

The general depression

Beneath the conventional smiles and cheerful salutations of society there lie heavy burdens on many hearts, and there may be heard groanings which cannot be uttered. There is on every side a great deal of care amounting to anxiety, and of depression bordering on melancholy. At present, the troubles of our fellow men are heavy indeed, through the more struggle for existence. Another cause of the general depression is the sickness which abounds. This has been a very unhealthy season. Another great sorrow is the perpetual exile of grown-up sons into distant lands. Add the trouble endured through domestic servants, and through bad children. There are unhappy souls who live in a perpetual atmosphere of melancholy, who, whatever be their circumstances, habitually look only on the dark side of things, and seem unable to do otherwise. See the exquisite beauty, and simplicity, and reasonableness of the remedy for trouble which the Psalmist recommends. His remedy is prayer. But prayer for what? He does not pray for the removal of one of lifes burdens, for the reversal of one of Gods decrees, or for the smallest interference on Gods part with the conditions in which we find ourselves. It is a prayer only for the light of Gods countenance to shine upon our souls. That is the only good worth showing or giving. That is the panacea for all lifes ills. That gives strength to carry the burden, instead of taking the burden away. That gives courage to face our danger, instead of taking the danger out of our path. That is the only cure in heaven or earth for depression of mind. The light of Gods countenance is a way of expressing the souls vision of God–seeing Him, and knowing that He sees us. Some of us may drill ourselves into a hardened stoicism. That is not happiness, it is death. Many think to be happy by the removal of their present troubles. It is a mistake. In trouble man learns that he needs God. In his darkest hours man has seen the brightest visions of the ineffable glory. (Charles Voysey.)

A restless quest of satisfaction

There is said to be a strange plant in South America which finds a moist place and sends its roots down and becomes green for a little while until the place becomes dry, when it draws itself out and rolls itself up and is blown along by the wind until it comes to another moist place, where it repeats the same process. On and on the plant goes, stopping wherever it finds a little water, until the spot is dry; then in the end, after all its wanderings, it is nothing but a bundle of dry roots and leaves. It is the same with those who drink only of this worlds springs. They drink and thirst again, blown by the winds of passion and desire, and at last their souls are nothing but a bundle of unsatisfied desires and burning thirsts. We must find something better than this, or perish forever. Summum bonum:—

1. In the history of ancient Greece we read of two sages–the Weeping and the Laughing Philosopher. The one saw nothing but the dark side; the other looked always at the bright. We all know people belonging to both of those schools. It depends very largely on natural temperament to which of the two any person belongs; for some are naturally melancholy, others sanguine. Partly, too, it may depend on fortune; an early disappointment or the treachery of a supposed friend may poison a mans mind to all healthy influences; whereas those into whose soul the iron has never entered are disposed to think lightly of the sufferings of others.

2. Somewhat analogous to this division of mankind is that in the text; only, it goes far deeper. It speaks of a dissatisfaction with life which is consistent with much surface gaiety, and of a satisfaction which may be felt amid misfortune.

I. The restless human heart. You may have seen a picture called The Pursuit of Pleasure, in which pleasure is represented as an airy winged figure of dazzling beauty, floating just above the ground, turning her enchanting face towards those who are in pursuit of her; but still retreating from them, as she draws them on. In the forefront of her pursuers are the young, with flushed faces and confident eyes, almost touching with their outstretched hands the fringes of her robe. Farther behind are those who have been longer in pursuit; they are falling back in the race, and there is the dread of disappointment in their eyes; but their determination is all the stronger not to miss the prize. In the rear are those following in despair; and some have stumbled and fallen, and are being trodden upon as the mad pursuit rushes by. Is it not too true? Who can say, My desires are fulfilled, and I am satisfied? If the blinds were drawn up from the windows of our hearts, what would be seen within? The pain of desires which have found no fulfilment, the disappointment of hopes once cherished but abandoned now, the dread of coming change, which may strew the ground with the fair fabric of our prosperity. So difficult is it to catch the butterfly of happiness, and it is still more difficult to keep it. The men of thought and the men of action and the men of leisure arrive by different ways at the same result. They are seeking some great good which will satisfy the heart, but they have not found it; and they are going about asking, Who will show us it? And then life is so short. Now or never you must find the secret. Are we to live and die without once clasping our fingers over the prize, without once getting our hearts filled to the brim?

II. The heart at rest. Lord, lift upon us the light of Thy countenance. He is not asking, Who will show us any good? for he knows the secret, he has found the supreme good, and he has nothing else to desire but this–that more and more God would lift on him and those for whom he speaks the light of His countenance. What does it mean? The phrase is a very Oriental one. It is derived from the experience of an Eastern court. The light of the countenance is the expression which it wears when it is pleased. We know on what conditions God is now well pleased with the children of men. He is always well pleased with Christ, and with all whom He sees in Christ. This, therefore, in the language of Christian experience, is the solution of the problem–to have Christ, and ever more of Christ. How is this the solution? How, in other words, does Christ give the heart rest?

1. He does so by taking it off itself. When the kindness and love of God are revealed to the heart, when the self-sacrifice of Christ becomes the great theme of our joy and hope, a similar disposition is begotten in us: we love all those whom God loves and for whom Christ died, and we are ready to serve them, because Christ has said, Inasmuch as ye do it to the least of these, ye do it unto Me. You cannot help thinking well of mankind when you are trying to do them good, and you can never despise any soul if you believe Christ has esteemed it worthy of His life.

2. Not only does Christ draw the heart off itself, but He also gives it an object large enough to satisfy its desires. It possesses the Father, the Son, and the Holy Ghost. Who can estimate all that this implies? How can anyone with such a heritage go about moaning, c, Who can show us any good? No, the voice of rejoining and salvation is in the tabernacles of the righteous; the shout of a King is in their midst. The human heart is large and hungry; but Christ can fill it, and He can keep it full.

3. This is a satisfaction which will never fail, but become deeper and more precious at the very stage when all other satisfactions are failing. It is not a wise view of religion which represents it as a substitute for all the good things by which life is enlarged and enriched–such as knowledge, love, health, work, and success. Rather is religion the sunny atmosphere in which all these things are to be enjoyed. (J. Stalker, D. D.)

Heavenly satisfaction best

The old Rabbis say that when the famine came on in Egypt and the storehouses were opened, that Joseph threw the chaff of the grain upon the Nile, that it might float down the river and show those who lived below that there was abundance. So the blessings of this life are nothing more than the husks of Gods bounty, compared with spiritual joys and heaven.

Lord, lift Thou up the light of Thy countenance upon us.

The light of Gods countenance

I. What is the light of Gods countenance?

1. That we are noticed by the Divine Being. He takes cognisance of your affairs.

2. That He is interested in us, as a father in the doings of his children.

3. That we are the objects and recipients of His favours. He favours our undertakings, circumstances, and conditions.

4. That He approves of our acts–accepts and fills us with peace.

5. That He helps us. Gods favour is no empty pretence–His aid comes timely.

6. That He blesses us. His benediction conveys the good.

II. The results. It puts gladness into the heart. Why? Because–

1. It is the countenance of a powerful, wise, omnipotent Being.

2. It is the exuberant gladness–overflowing joy–beyond any worldlings mirth–unending. How disquieted should those be from whom Gods face is averted and for whom there is on His countenance a frown! (William Landels, D. D.)

The godly mans choice

1. A gracious heart doth more esteem the favour of God, and the light of His countenance, than any earthly thing whatsover. What does the phrase the light of Thy countenance express? It supposes that all our iniquities and sins are pardoned and blotted out. So long as our guilt is upon us, and God seeth that, He turneth His face from us. There is implied, Gods favour and love toward us. The original and cause of all Gods gracious mercies in time. That God hath a peculiar respect unto His children. The efficacy and powerful effects thereof; for as the sun by its beams doth enlighten the whole earth, and give life and motion to everything, thus also doth God where He favours. This acting of Gods face in reference to the godly, emptieth itself in two ways, in respect of outward and temporal mercies; and in respect of spiritual mercies.

2. The qualifications or characters of those who do value and desire Gods favour above everything else. They are such as have a deep and true sense of the guilt of their sins. Such are often afflicted, persecuted, and of great exercises in this world. They who renounce their own righteousness. They who are spiritually-minded. They who live by faith, and are affected with things as revealed by the Scripture. They can esteem the favour of God, who have had experience of the sweetness and excellence of it. They who have the Spirit of God working in them. They who walk closely with God. (Anthony Burgess.)

The chief happiness of man is found in the enjoyment of God

All the various pleasures which this world affords are unsatisfying in their nature, and transitory in their duration. Happiness is the one object in pursuit of which all men are engaged.

1. True and satisfying enjoyment is not to be found in the pursuit or possession of the things of time. There is an obvious and acknowledged disparity between all the objects and pursuits of time, and the capacity of that being which was formed after the image of God. Various are the expedients which the wise men have recommended for the attainment of happiness.

2. The chief end of man, in so far as happiness is concerned, is the enjoyment of God Himself. Jehovah is the infinite source of all good. If a consciousness of His favour and love can be acquired, this will give the assurance of every blessing. The very conviction that God is, is a source of joy unspeakable. The contemplation of the relations in which the eternal God stands to us, is the source of His highest enjoyment. Above all, it is the knowledge of God as in Jesus, his reconciled Father, his covenant God, that gives him peace, and confidence, and joy. It is thus that, even now, Jehovah is enjoyed by all His believing people. (Alexander Turner.)

The source of the Christians joy

I. What are we to understand by the light of Gods countenance. The light of ones countenance denotes that peculiar aspect which bespeaks affection and favour. By the light of Gods countenance we understand that clear and full manifestation of God to the soul, which assures it of an interest in His favour. There is a manifestation of God to the soul of the Christian, which is not enjoyed by other men, even with the Bible in their hands, nor always by the Christian himself. Though he does not pass beyond the limits of the written revelation, yet he sees in a peculiar manner what lies within its limits. He sees God, the great object of this revelation, in the light and radiance of reality. This manifestation of God is made to the Christian in the exercise of holy affections, and he is therefore assured of the Divine favour through the promises. In proportion to the strength and intenseness of holy affections, the misgivings of doubt, and fluctuations of faith, vanish. The assurance consequent on this manifestation of God to the soul is through the medium of the Divine promises. Whether God has promised–whether God is faithful, is not a matter of doubt to the Christians mind.

II. Why the christian desires the light of Gods countenance above all earthly good.

1. He thus values and desires it, as it removes a sense of quilt from his mind.

2. He desires it for its own inherent consolation. This state of mind implies the serenity of unreserved confidence. Confidence in God, under a full manifestation of God. In this state there is a peculiar manifestation of Gods love to the Christian. There is, also, between the soul and God, a delightful fellowship of affection and of interests.

3. He desires it, as it gives assurance of those future blessings which are the objects of hope. Thus we see why Christians so often mourn the hidings of Gods face. The subject addresses those who have been taught to value and desire the light of Gods countenance above all things. (N. W. Taylor, D. D.)

Mens true happiness consists in the favour of God

1. There is necessarily implanted in the very nature of man a desire of promoting his own happiness. This is a self-evident truth, and needs no proof. The only difference in men lies in determining wherein their true happiness consists, and by what methods it may best be attained. True religion is so far from discouraging men in their search after happiness that it forbids not the enjoyment of any one temporal blessing which God has created for the use of man, but only disorderly instances and unreasonable excesses.

2. Wicked and corrupt men seek this happiness in the sinful enjoyments of the present life; and their choosing to do so is their great error and folly. The enjoyments of this world are ranked by St. John under three heads, the lust of the flesh, the lust of the eyes, and the pride of life: that is, pier, sure, riches, and honour. Every one of these has a great mixture of evil attending it, has at best much emptiness and imperfection in it, and has much unsatisfactoriness and disappointment going along with it. They are not at best complete enough to satisfy the mind of man; and if they were, they cannot continue long enough to maintain and preserve its happiness. Whatever will make the mind of man happy, must be able to satisfy it both in its whole capacity and in its whole duration. Whatever is not sufficient to effect this, cannot be mans chief and final happiness.

3. Virtuous and good men place their chief happiness in the knowledge and favour of God, in the practice of virtue and true religion; and their acting according to this principle is the greatest and indeed the only true wisdom.

(1) Wherein does this true happiness consist? Partly in their contemplating with delight, and meditating with pleasure, on the perfections of God the supreme good. Partly in the sense of Gods present favour to them, arising from the consciousness of their agreeableness and conformity to His holy and Divine will. They know that Gods favour and protection always accompanies righteous and just men. The favour God bears to virtuous and good men, they find belongs to themselves; and this affords them at all times and in all cases, a solid and rational satisfaction. Partly in the expectation of eternal rewards, with which hope they are supported here, and the actual possession of them, which they shall enjoy hereafter.

(2) In what respect it excels the happiness of sensual and corrupt minds. I shall only observe that this happiness, which is the reward of virtue, exceeds all other pleasures infinitely in the two forementioned qualifications of happiness, namely, perfection in degree, and continuance of duration (Psa 16:11). (S. Clarke, D. D.)

The great desire of the saints

However all men have a common nature, yet grace makes a vast difference among them. As it makes difference in their understandings, so in their wills. In this text the world is divided into two parties. In some things they agree; as in the sense of defects; and in their desire of supplies. There are some things in which they differ, as the object of their desires; the ways they take for accomplishing their desires; the success of their desires. Doctrine: It is a great desire of gracious souls to have the light of the Lords countenance lifted up upon them.

I. Speak to the case here supposed. The saint, the child of light, may sometimes sit in darkness. How far may this darkness proceed? It may go so far that they cannot see to read their evidences for heaven; they cannot see above them, nor look up to heaven. The very thing that was their light before may be as darkness to them. They may be unable to discern their best friend from their foe. They may lose sight of their guide, and of their way-marks. They may be weary of their very lives.

II. The desire of the gracious soul. To have the light of Gods countenance implies a state of reconciliation with God; the Lords laying aside any special controversy with the soul; a communication of gracious influences, and an intimation of Gods love to the soul. (T. Boston, D. D.)

The blessed man

Here we are taught how to carry and behave ourselves in times of danger.

I. A disposition in all men to seek after something that may make them happy. It is true, indeed, that naturally men do not distinctly know wherein their happiness lies; but, as Aquinas observes, there is a general knowledge of happiness, add there is a distinct and right understanding of it. Now though all men have not this distinct knowledge of our happiness, yet all men have a special knowledge of it, and they know that it is good for them to be happy; surely, therefore, there is a disposition in all the children of men to seek after something that may make them happy.

II. Men are generally mistaken in the matter of their happiness. Is not he mistaken herein that doth bless himself in the way of his sin; or in the enjoyment of the creature? Some place their happiness in pleasure, or riches, or honour, or power, or health, strength, and beauty of body, or knowledge, wit, and learning, or in moral civil life. But what creature excellency is there that can give happiness to the sons of men? Certainly none. How comes it to pass that men are thus mistaken? Sometimes the mistake arises from ignorance of the right and true notion of happiness; or from the misapplication of the true notion of happiness; or because men measure their happiness by their present want; or because they do not hearken to and consider what is spoken to them about true happiness.

III. There is a generation of men who have found this blessedness. They are blessed because their sins are forgiven: when the Lord teaches them the mysteries of the kingdom. They are blessed who wait at the posts of wisdom, and are made wise thereby; they who are meek; they who know and do the work of their place and office; they who wait for the coming of Christ; they who die in the Lord.

IV. Wherein doth this true happiness consist? In the shine of Gods face. The face of God is His favour. If God hath ever blessed you in truth, then hath His face shined upon you. (W. Bridge, M. A.)

True happiness found in Gods favour only

In this text two different and opposite characters are introduced. The true Christian differs widely from all others, with respect to the ultimate object of his desires and pursuits. His treasure is in heaven, and there his heart is also. He draws all his hope and happiness from the favour of God, and the enjoyment of His love.

I. The disposition of unregenerate men, as represented in this text. Who will make us to see good? To see good is an expression which denotes the enjoyment of it. This desire, and the manner in which it is expressed, imply–

1. A departure flora the original constitution of human nature. Man was a creature flamed to derive all his happiness from intercourse with his Maker. While he continued in a state of rectitude, he enjoyed consummate blessedness. Man, in innocence, found in the Divine favour and fellowship a source of happiness pure and inexhaustible. What a melancholy change sin produced. Communion with God was wholly interrupted. Man came to ask for any good, any present, sensible, worldly good.

2. An idolatrous attachment to the world. Fallen man having cast off God, exalts the world into His throne. All natural men set their hearts on some created good, from which they expect their best happiness. Whatever draws the heart away from God, and occupies His room in the affections, is a sin of the deepest dye, it is the vilest idolatry.

3. A disposition strictly to examine all the sources of worldly bliss. Every object that promises entertainment is greedily embraced.

4. The question is expressive of the dissatisfaction attendant on all earthly pursuits. Many are the expedients which are devised by the lovers of this world to obtain the good which they do ardently pant after, but they all fail of success. The world, with all its splendid ornaments, is a mere picture of felicity, and ever disappoints and deceives its votaries. True peace and rest they never find.

5. A disposition to renew the pursuit after worldly happiness, notwithstanding repeated disappointments.

II. Contrast the disposition of these with that of renewed and sanctified souls. The text gives the breathings of their hearts. The terms used are figurative, but highly significant. God is a Spirit, and therefore hath no bodily members. He is pleased to address men in their own language. Men express favour or displeasure by the different appearances of countenance which they assume. The light of Gods countenance denotes a sense of His love as a reconciled Father in Christ Jesus. This ardent desire to enjoy the smiles of Gods benign countenance includes in it–

1. Some knowledge and experience of the condescension and grace of God in accepting sinners through Christ Jesus. God has manifested His love in providing a Saviour for us exactly suited to our wants.

2. This prayer is expressive of supreme delight in communion with God. Nothing is more characteristic of a Christian than this. He pants after the Divine fellowship, as the principle of all his enjoyment, the very happiness of his being.

3. Cordially to join in this prayer of the Psalmist, supposes the high value and diligent use of every means of Divine institution where God has promised to meet with His people.

4. It also implies a longing desire for the full enjoyment of God in heaven. Conclusion:

(1) Let everyone here inquire what is the temper of his mind and the tendency of his heart.

(2) See the extreme folly of those who yield themselves to this worlds influence for the attainment of happiness. (T. Chalmers, D. D.)

The hindrances to our living in the light of Gods countenance

What David here speaks of was not a glowing and happy state of feeling exercised upon spiritual subjects, but something more substantial and real. Feelings are ever varying in their clearness and amount. It was not of so uncertain a thing as the ebb and flow of this changing tide of emotion. That of which he spoke was the practical carrying out into the events of daily life of that great truth which lies near to the foundation of all religion–that it is the very condition of our individual and eternal being and consciousness that we should be really nearer at all times to the great God than we can be to any other being.

1. The first hindrance Christians find is, allowing themselves in a formal and indevout character of service. If we rest in the acts of worship or devotion, we lose that which is their chief benefit, communion with God. The same loss is incurred by making religion to consist in feelings of devotion.

2. Christian men form too low a notion of the holiness which God has put within their reach. They are too apt to think of holiness as mainly valuable because it is an evidence of faith. Hence, when they are satisfied about their faith, they are in danger of becoming somewhat languid in seeking after holiness.

3. Another hindrance is a multitude of worldly cares. There is such a natural agreement between our heart and earthly things, that they are apt to lay hold again and again of those affections which we perhaps had hoped were truly weaned from them, and set upon things above. Two chief means by which the power of the world may be resisted are, first, on the appearance of the danger, honestly examine whether you are not multiplying cares which you are not really called upon to meet, and which therefore are more than you can bear. And, secondly, do all this worldly business as unto the Lord; endeavour to bring the presence of God into it all.

4. The want of earnestness is a hindrance. This is seen in many ways–in the evident coldness of prayer; in frequent absence from some among the means of grace; or in a careless walk, and remissness in resistance of temptation; and in their being ready to acquiesce in such a state as that in which they must continue. The want of earnestness may spring from different causes. It may be the effect of a lurking infidelity. Another cause of this inaction is a secret hope that some time or other you will find it easier to turn to God, to serve Him heartily. Sometimes it pleases God to withhold spiritual comforts, and the sense of His gracious presence from the soul, even when we cannot find any cause of carelessness in the believer. This is, when it happens, a fearful part of the believers discipline. Doubtless it is sent to work some blessed end. (Bishop Wilberforce.)

A satisfying view of Christ

An earnest Christian woman lay upon her deathbed in a Boston hospital. She had devoted herself to an unselfish life, and contracted the disease that caused her death, in spending her life for others. The night she died she said to her attendants, Please raise the curtain. There, on a great church opposite the hospital, flooded by moonlight, stood Thorwaldsens statue of the Master. Long and silently she gazed upon it. Dont drop the curtain, she pleaded. I want to look at Christ. Our doubts, our sins, our troubles, our perplexities, are all curtains that fall between us and the true meaning of a simple Christian life. Raise them and look at Him. Happiness in Gods favour:–Four things briefly put about the happiness that comes of Gods smile.

1. It goes to heighten other joys where they are possessed. There are such joys, sources of satisfaction for the intellect, for the social heart, for every want of man except that of the soul. Let this deepest need of man be met, and all other things will yield more good.

2. Further, true happiness remains when other sources of joy have passed away. Failures, reverses, losses, are always saddening; but have we not known men m whose heart happiness has held its seat even amidst the wreck of their fortunes? Yet again, the joy of God dwells within the soul of many a man who never had many other sources of comfort. Gods poor are gladdened by the light of His countenance.

3. Lastly, this happiness will be enjoyed in proportion as we are seeking it. The Christian living beneath the sunlight is the happy Christian. The Christian who often lives without seeking it, lacks the joy. So, then, here is the secret of a happy life–it is with God. It is living in friendship and fellowship with God; it lies in the consciousness of His favour and love. The one spot on earth where happiness is to be found is the heart of a good man. (J. B. French.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

There be many; either,

1. Of my own followers, who are weary of waiting upon God, and ready to despair. Or rather,

2. Of mine enemies, and of the body of the people, who were either engaged against him, or at least unconcerned for him, and sought only their own case and advantage.

Who will show us, Heb. make or give us to see, i.e. to enjoy, as this phrase is frequently used, as Psa 27:13; 34:12; Ecc 2:1; 3:13.

Any good, i.e. worldly good, as appears by the opposition of

the light of Gods countenance to it in the next words, and by the explication of it of corn and wine in the next verse. i.e. Who will put an end to our present broils and troubles, and give us that tranquillity and outward happiness which is the only thing that we desire. Withal, he may seem to intimate the reason and motive which induced so many persons to take part against him, which was their eager desire of honour or worldly advantage, which they promised to themselves by appearing against David: see 1Sa 22:7.

Upon us, i.e. upon me and my friends. Give us assurance of thy love and favour to us, and evidence it to us by thy powerful and gracious assistance.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6, 7. Contrast true with vainconfidence.

light of thy countenance uponusfigure for favor (Num 6:26;Psa 44:3; Psa 81:16).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

[There be] many that say, who will show us [any] good?…. These may be thought to be the men of the world; carnal worldly minded men, seeking after temporal good, and taking up their rest and contentment in it; to whom the psalmist opposes his wish and request, in the following words. Or these are the words of the men that were along with David, wishing themselves at home and in their families, enjoying the good things of life they before had; or rather these are the words of the same many, the enemies of David, spoken of in Ps 3:1; who were wishing, as Kimchi observes, that Absalom’s rebellion might prosper; that David might die and his son reign in his stead, so the evil they wished to him was good to them: or they may be the words of the same men, expressing the desperate condition that David and his friends were in, which the psalmist represents in this manner, “who will show us any good?” none, say they, will show them any good, neither God nor man; there is no help for him in God; he and his friends must unavoidably perish: and this produces the following petition,

Lord, lift thou up the light of thy countenance upon us; meaning his gracious presence, the manifestations of himself, the discoveries of his love, communion with him, the comforts of his Spirit, and the joys of his salvation; suggesting that in the enjoyment of these things lay their good and happiness, and their safety also; his face and favour, love and grace, being as a shield to encompass them, and as a banner over them, Ps 5:12; and so Jarchi observes, that the word here used signifies to lift up for a banner r; so, me respect seems to be had to the form of the priests blessing, Nu 6:24; and the words are opposed to the good desired by carnal men, and express the true happiness of the saints, Ps 89:15; this is a blessing wished for not only by David, but by his antitype the Messiah, Mt 27:46; and by all believers.

r So Gussetius, Ebr. Comment. p. 515, 518.

Fuente: John Gill’s Exposition of the Entire Bible

(Heb.: 4:7-8) Looking into his own small camp David is conscious of a disheartened feeling which is gaining power over him. The words: who will make us see, i.e., (as in Psa 34:13) experience any good? can be taken as expressive of a wish according to 2Sa 23:15; Isa 42:23; but the situation gives it the character of a despondent question arising from a disheartened view of the future. The gloom has now, lasted so long with David’s companions in tribulation that their faith is turned to fear, their hope to despair. David therefore prays as he looks upon them: Oh lift upon us ( )

(Note: The Metheg which stands in the second syllable before the tone stands by the Sheb, in the metrical books, if this syllable is the first in a word marked with a greater distinctive without any conjunctive preceding it, and beginning with Sheb; it is, therefore, not but , cf. Psa 51:2 , Psa 69:28 , Psa 81:3 , Psa 116:17 , Psa 119:175 . The reason and object are the same as stated in note p. *84 supra.)

the light of Thy countenance. The form of the petition reminds one of the priestly benediction in Num 6. There it is: in the second portion, in the third , here these two wishes are blended into one prayer; and moreover in there is an allusion to neec a banner, for the imper. of , the regular form of which is , will also admit of the form (Psa 10:12), but the mode of writing (without example elsewhere, for Job 4:2 signifies “to be attempted”) is only explained by the mingling of the verbs and , Arab. nss , extollere (Psa 60:6); (cf. Psa 60:6) is, moreover, a primeval word of the Tra (Exo 17:15). If we may suppose that this mingling is not merely a mingling of forms in writing, but also a mingling of the ideas in those forms, then we have three thoughts in this prayer which are brought before the eye and ear in the briefest possible expression: may Jahve cause His face to shine upon them; may He lift upon them the light of His countenance so that they may have it above them like the sun in the sky, and may that light be a banner promising them the victory, around which they shall rally.

David, however, despite the hopelessness of the present, is even now at peace in His God. The joy which Jahve has put into his heart in the midst of outward trial and adversity is . The expression is as concise as possible: (1) gaudium prae equivalent to gaudium magnum prae -majus quam; then (2) after the analogy of the comparatio decurtata (e.g., Psa 18:34 my feet are like hinds, i.e., like the feet of hinds) is equivalent to ; (3) is omitted after according to Ges. 123, 3, for is the construct state, and what follows is the second member of the genitival relation, dependent upon it (cf. Psa 90:15; Isa 29:1); the plurality of things: corn and new wine, inasmuch as it is the stores of both that are specially meant, is exceptionally joined with the plur. instead of the sing., and the chief word raabbu stands at the end by way of emphasis. The suff. does not refer to the people of the land in general (as in Psa 65:10), but, in accordance with the contrast, to the Absolomites, to those of the nation who have fallen away from David. When David came to Mahanaim, while the rebels were encamped in Gilead, the country round about him was hostile, so that he had to receive provisions by stealth, 2Sa 17:26-29. Perhaps it was at the time of the feast of tabernacles. The harvest and the vintage were over. A rich harvest of corn and new wine was garnered. The followers of Absolom had, in these rich stores which were at their disposal, a powerful reserve upon which to fall back. David and his host were like a band of beggars or marauders. But the king brought down from the sceptre of the beggar’s staff is nevertheless happier than they, the rebels against him. What he possesses in his heart is a richer treasure than all that they have in their barns and cellars.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Good Man’s Desire.

      6 There be many that say, Who will show us any good? LORD, lift thou up the light of thy countenance upon us.   7 Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.   8 I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.

      We have here,

      I. The foolish wish of worldly people: There be many that say, Who will show us any good? Who will make us to see good? What good they meant is intimated, v. 7. It was the increase of their corn and wine; all they desired was plenty of the wealth of this world, that they might enjoy abundance of the delights of sense. Thus far they are right, that they are desirous of good and solicitous about it; but there are these things amiss in this wish:– 1. They enquire, in general, “Who will make us happy?” but do not apply themselves to God who alone can; and so they expose themselves to be ill-advised, and show they would rather be beholden to any than to God, for they would willingly live without him. 2. They enquire for good that may be seen, seeming good, sensible good; and they show no concern for the good things that are out of sight and are the objects of faith only. The source of idolatry was a desire of gods that they might see, therefore they worshipped the sun; but, as we must be taught to worship an unseen God, so to seek an unseen good, 2 Cor. iv. 18. We look with an eye of faith further than we can see with an eye of sense. 3. They enquire for any good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; and what are all these worth without a good God and a good heart? Any good will serve the turn of most men, but a gracious soul will not be put off so. This way, this wish, of carnal worldlings is their folly, yet many there be that join in it; and their doom will be accordingly. “Son, remember that thou in thy life-time receivedst thy good things, the penny thou didst agree for.”

      II. The wise choice which godly people make. David, and the pious few that adhered to him, dissented from that wish, and joined in this prayer, Lord, lift thou up the light of thy countenance upon us. 1. He disagrees from the vote of the many. God had set him apart for himself by distinguishing favours, and therefore he sets himself apart by a distinguishing character. “They are for any good, for worldly good, but so am not I; I will not say as they say; any good will not serve my turn; the wealth of the world will never make a portion for my soul, and therefore I cannot take up with it.” 2. He and his friends agree in their choice of God’s favour as their felicity; it is this which in their account is better than life and all the comforts of life. (1.) This is what they most earnestly desire and seek after; this is the breathing of their souls, “Lord, lift thou up the light of thy countenance upon us. Most are for other things, but we are for this.” Good people, as they are distinguished by their practices, so they are by their prayers, not the length and language of them, but the faith and fervency of them; those whom God has set apart have a prayer by themselves, which, though others may speak the words of it, they only offer up in sincerity; and this is a prayer which they all say Amen to; “Lord, let us have thy favour, and let us know that we have it, and we desire no more; that is enough to make us happy. Lord, be at peace with us, accept of us, manifest thyself to us, let us be satisfied of thy loving-kindness and we will be satisfied with it.” Observe, Though David speaks of himself only in the Psa 4:7; Psa 4:8, he speaks, in this prayer, for others also,–“upon us,” as Christ taught us to pray, “Our Father.” All the saints come to the throne of grace on the same errand, and in this they are one, they all desire God’s favour as their chief good. We should beg it for others as well as for ourselves, for in God’s favour there is enough for us all and we shall have never the less for others sharing in what we have. (2.) This is what, above any thing, they rejoice in (v. 7): “Thou hast hereby often put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable; and therefore this is what I will still pursue, what I will seek after all the days of my life.” When God puts grace in the heart he puts gladness in the heart; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, of a plentiful harvest, when the corn and wine increase. This is gladness in the heart, inward, solid, substantial joy. The mirth of worldly people is but a flash, a shadow; even in laughter their heart is sorrowful, Prov. xiv. 13. “Thou hast given gladness in my heart;” so the word is. True joy is God’s gift, not as the world giveth, John xiv. 27. The saints have no reason to envy carnal worldlings their mirth and joy, but should pity them rather, for they may know better and will not. (3.) This is what they entirely confide in, and in this confidence they are always easy, v. 8. He had laid himself down and slept (Ps. iii. 5), and so he will still: “I will lay myself down (having the assurance of thy favour) in peace, and with as much pleasure as those whose corn and wine increase, and who lie down as Boaz did in his threshing-floor, at the end of the heap of corn, to sleep there when his heart was merry Ruth iii. 7), for thou only makest me to dwell in safety. Though I am alone, 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.” If he have the light of God’s countenance, [1.] He can enjoy himself. His soul returns to God, and reposes itself in him as its rest, and so he lays himself down and sleeps in peace. He has what he would have and is sure that nothing can come amiss to him. [2.] He fears no disturbance from his enemies, sleeps quietly, and is very secure, because God himself has undertaken to keep him safe. When he comes to sleep the sleep of death, and to lie down in the grave, and to make his bed in the darkness, he will then, with good old Simeon, depart in peace (Luke ii. 29), being assured that God will receive his soul, to be safe with himself, and that his body also shall be made to dwell in safety in the grave. [3.] He commits all his affairs to God, and contentedly leaves the issue of them with him. It is said of the husbandman that, having cast his seed into the ground, he sleeps and rises night and day, and the seed springs and grows up, he knows not how,Mar 4:26; Mar 4:27. So a good man, having by faith and prayer cast his care upon God, sleeps and rests night and day, and is very easy, leaving it to his God to perform all things for him and prepared to welcome his holy will.

      In singing these verses, and praying over them, let us, with a holy contempt of the wealth and pleasure of this world, as insufficient to make us happy, earnestly seek the favour of God and pleasingly solace ourselves in that favour; and, with a holy indifferency about the issue of all our worldly concerns, let us commit ourselves and all our affairs to the guidance and custody of the divine Providence, and be satisfied that all shall be made to work for good to us if we keep ourselves in the love of God.

Fuente: Matthew Henry’s Whole Bible Commentary

6. Many say. Some are of opinion that David here complains of the cruel malice of his enemies, because they greedily sought for his life. But David, I have no doubt, compares the sole wish with which his own heart was burning, to the many desires with which almost all mankind are distracted. As it is not a principle held and acted upon by ungodly men, that those only can be truly and perfectly happy who are interested in the favor of God, and that they ought to live as strangers and pilgrims in the world, in order through hope and patience to obtain, in due time, a better life, they remain contented with perishing good things; and, therefore, if they enjoy outward prosperity, they are not influenced by any great concern about God. Accordingly, while, after the manner of the lower animals, they grasp at various objects, some at one thing, and some at another, thinking to find in them supreme happiness, David, with very good reason, separates himself from them, and proposes to himself an end of an entirely opposite description. I do not quarrel with the interpretation which supposes that David is here complaining of his own followers, who, finding their strength insufficient for bearing the hardships which befell them, and exhausted by weariness and grief, indulged in complaints, and anxiously desired repose. But I am rather inclined to extend the words farther, and to view them as meaning that David, contented with the favor of God alone, protests that he disregards, and sets no value on objects which others ardently desire. This comparison of the desire of David with the desires of the world, well illustrates this important doctrine, (58) that the faithful, forming a low estimate of present good things, rest in God alone, and account nothing of more value than to know from experience that they are interested in his favor. David, therefore, intimates in the first place, that all those are fools, who, wishing to enjoy prosperity, do not begin with seeking the favor of God; for, by neglecting to do this, they are carried about by the various false opinions which are abroad. In the second place, he rebukes another vice, namely, that of gross and earthly men in giving themselves wholly to the ease and comforts of the flesh, and in settling down in, or contenting themselves with, the enjoyment of these alone, without thinking of any thing higher. (59) Whence also it comes to pass, that as long as they are supplied with other things according to their desire, they are altogether indifferent about God, just as if they had no need of him. David, on the contrary, testifies, that although he may be destitute of all other good things, the fatherly love of God is sufficient to compensate for the loss of them all. This, therefore, is the purport of the whole: ”The greater number of men greedily seek after present pleasures and advantages; but I maintain that perfect felicity is only to be found in the favor of God.”

David uses the expression, The light of God’s countenance, to denote his serene and pleasant countenance — the manifestations of his favor and love; just as, on the other hand, the face of God seems to us dark and clouded when he shows the tokens of his anger. This light, by a beautiful metaphor, is said to be lifted up, when, shining in our hearts, it produces trust and hope. It would not be enough for us to be beloved by God, unless the sense of this love came home to our hearts; but, shining upon them by the Holy Spirit, he cheers us with true and solid joy. This passage teaches us that those are miserable who do not, with full resolution, repose themselves wholly in God, and take satisfaction therein, (60) even although they may have an overflowing abundance of all earthly things; while, on the other hand, the faithful, although they are tossed amidst many troubles, are truly happy, were there no other ground for it but this, that God’s fatherly countenance shines upon them, which turns darkness into light, and, as I may say, quickens even death itself.

(58) “ or ceste comparaison du desir de David avec ceux des mondains amplifie bien la substance de ceste doctrine.” — Fr.

(59) “ Se contentent d’en jouir sans panser plus haut.” — Fr.

(60) “ Se repose totalement en Dieu et y prendre contentement.” — Fr.

Fuente: Calvin’s Complete Commentary

(6) There be many.Around the fugitive king were many whose courage was not so high, nor their faith so firm, as his. He hears their expressions of despair

Talking like this worlds brood.MILTON.

It is better to translate the words of these faint-hearted ones by the future, as in Authorised Version; not by the optative, as Ewald and others.

Lift thou up . . .This is an echo of the priestly benediction (Num. 6:24, et seq.), which must so often have inspired the children of Israel with hope and cheerfulness during their desert wanderingswhich has breathed peace over so many death-beds in Christian times.

The Hebrew for lift is doubly anomalous, and is apparently formed from the usual word to lift, with a play upon another word meaning a banner, suggesting to the fearful followers of the king that Jehovahs power was ready to protect him. The Vulg. follows the LXX. in rendering, The light of thy countenance was made known by a sign over us: i.e., shone so that we recognised it.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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 Num 6:25-26. David felt that the covenant, the altar, the priesthood, and the oracle, were still on his side.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Many there are who say, “Who will show us any good?

Yahweh, lift up the light of your face on us,”

Glad in heart he is aware that many who have been against him, or have been neutral, are now having second thoughts, because they have ‘stood in awe’ and considered. They had turned to Absalom because of his promises of what he would do for them but now they are reconsidering. They are now remembering all that David had achieved for them, and possibly also aware that as he has survived the first onslaught he may well come out as the victor. They are also remembering that he had been a successful intercessor. Thus they are asking YHWH to guide them as to what choice they should make. And the result is that many are gathering to David to support his cause.

‘Who will show us any good.’ Who is the one who will make the best king so that we prosper under his rule? Who will be the best intercessor? And they recognised that it had to be the one anointed by YHWH.

‘YHWH, lift up the light of your face on us.’ Compare Psa 31:16; Psa 80:3; Psa 80:17; Psa 80:19. The idea behind the phrase is of YHWH acting on their behalf. So having made their choice for YHWH’s anointed, they seek His delivering power to deliver David and themselves and bring the country back to normal.

All of us can ask the same question. ‘Who will do us any good?’ And the answer for us is great David’s Greater Son. As we seek Him with all our hearts God will act for us and reveal the glory of His presence to us. His face will be turned towards us.

Fuente: Commentary Series on the Bible by Peter Pett

Psa 4:6. There be many that say, &c. There be many (the multitude, the generality of men, in almost every station) that say, who will shew us any good? i.e. “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 fact, 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 is 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 holy mind; Lord, lift thou up, &c. See Foster’s Serm. vol. 4:

Lord, lift thou up the light of thy countenance For the understanding of this 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 rested, God always manifested his peculiar presence among his people, by a glorious visible appearance upon 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; so 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, Num 11:25. In like manner, the hiding of God’s face meant the withdrawing of his favour and protection from them.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 499
GODS FAVOUR THE ONLY SUBSTANTIAL GOOD

Psa 4:6. There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us!

SELF-SUFFICIENCY pertains to God alone: he alone is not dependent on any other for his own happiness. The creature must of necessity be dependent, and must derive its happiness from some other source. The angels around the throne are blessed only in the fruition of their God. Man, of course, is subject to the same necessity of seeking happiness in something extraneous to himself: and unhappily, through the blindness of his understanding, the perverseness of his will, and the corruptness of his affections, he seeks it in the creature rather than in the Creator. Hence the universal inquiry spoken of in our text, Who will shew us any good? But there are some whose minds are enlightened, and whose desires centre in their proper object; and who, in answer to the proposed inquiry, reply, Lord, lift thou up the light of thy countenance upon us!
To illustrate the wisdom of their choice, we will consider more at large,

I.

The worlds inquiry

A desire of good being natural, it is of necessity universal
[From infancy to youth, from youth to manhood, from manhood to old age, the inquiry is continued, Who will shew us any good? who will shew us any thing wherein our minds may repose, and find the largest measure of satisfaction? Agreeably to this universal sentiment, all prosecute the same object, in the ways wherein they think themselves most likely to attain it. The merchant seeks it in his business, and hopes that in due time he shall find it in the acquisition of wealth. The soldier looks for it in the dangers and fatigues of war, and trusts that he shall find it in the laurels of victory, the acquisition of rank, and the applause of men. The traveller searches for it in foreign climes, in expectation that he shall possess it in an expansion of mind, and in those elegant acquirements, which shall render him the admiration of the circle in which he moves. The statesman conceives he shall find it in the possession of power, the exertion of influence, and the success of his plans. The philosopher imagines that it must surely be found in his diversified and laborious researches; whilst the devotee follows after it with confidence in cloistered seclusion, in religious contemplation, and in the observance of ceremonies of mans invention. Others pursue a widely different course. The voluptuary follows after his object in a way of sensual gratification, and in the unrestrained indulgence of all his appetites. The gamester affects rather the excitement of his feelings in another way; and hopes, that, in the exultation arising from successful hazard, and from sudden gain, he shall enjoy the happiness which his soul panteth after. The miser, on the other hand, will neither risk, nor spend more than he can avoid; but seeks his good in an accumulation of riches, and a conceit that he possesses what shall abundantly suffice for the supply of all his future wants. We might pursue the subject through all the different departments of life; but sufficient has been said to shew, that all are inquiring after good. True indeed it is, that many seek their happiness in evil, as the drunkard, the robber, and all other transgressors of Gods laws. But no man seeks evil as evil; he seeks it under the idea of good, and from the expectation that, circumstanced as he is, the thing which he does will, on the whole, most contribute to his happiness.]

This inquiry after good is in itself commendable, and proper to be indulged
[The brute creation are directed by instinct to things which are conducive to their welfare: but man must have his pursuits regulated by the wisdom and experience of others, to whom therefore he must look up for instruction. But it is much to be regretted that the generality inquire rather of the ignorant than of the well-instructed, and follow their passions rather than their reason. If men would but go to the Holy Scriptures, and take counsel of their God, they would soon have their views rectified, and their paths directed into the way of peace.]
To such inquiries we proceed to state,

II.

The believers answer

The believers answer comes not from his head merely, but from his heart. There he has a fixed and rooted principle, which tells him, that happiness is to be found in God alone: so that, despising in comparison all other objects, he says, Lord, lift thou up the light of thy countenance upon me! In thy favour is life, and thy loving-kindness is better to me than life itself.
That a sense of the Divine favour is the best and greatest good, will appear from the following considerations:

1.

It gives a zest to all other good

[Let a man possess all that the world can bestow, the greatest opulence, the highest honours, the kindest friends, the dearest connexions, his happiness will after all be very contracted, if he have not also the light of Gods countenance lifted up upon him. But let him be favoured with the Divine presence, he will taste, not the comfort merely that is in the creature, but Gods love in the creature. This will be like the sun shining on a beautiful prospect, every object of which receives a ten-fold beauty from his rays; whilst the spectator himself, revived with its cheering influence, has his enjoyment of them exceedingly enhanced. Here David, amidst all his elevation to dignity and power, found his happiness [Note: Psa 21:1-6.]: and here alone, whatever else we may enjoy, can it be truly found [Note: Psalms 144.; in the close of which, David corrects, as it were, what he had said in the two preceding verses.].]

2.

It supplies the place of all other good

[Let a person be destitute, not only of the fore-mentioned comforts, but also of health, and liberty, and ease, yet will he, in the light of Gods countenance, find all that his soul can desire. Behold Paul and Silas in prison, with their feet in the stocks, and their backs torn with scourges! Are they unhappy? No; they sing; they sing aloud at midnight: and what is it that thus enables them to rise above all the feelings of humanity? It is their sense of the Divine presence, and of his blessing upon their souls. And in like manner may the poorest and most destitute of all the human race exult, if only the love of God be shed abroad in his heart: he may adopt the language of St. Paul, and speak of himself as having nothing, and yet possessing all things [Note: 2Co 6:10.].]

3.

It paves the way to all other good

[Earthly blessings may come alone: but the favour of God brings along with it every other blessing that God can bestow. Even earthly things, as far as they are needful, are added to those who seek first the kingdom of God, and his righteousness: and we need scarcely say what peace, and joy, and love, and holiness in all its branches, are brought into the soul in communion with a reconciled God. We may confidently say with Paul, All things are yours, if ye are Christs [Note: 1Co 3:21-23.].]

4.

It will never cloy

[There is no earthly gratification which may not be enjoyed to satiety: but who was ever weary of the Divine presence? In whom did a sense of Gods pardoning love ever excite disgust? A man in a fulness of earthly sufficiency may be in straits [Note: Job 20:22. Pro 14:13.]: and it not unfrequently happens, that the rich have less comfort in their abundance than the poor in their meaner and more scanty pittance. But the blessing of the Lord maketh rich, and addeth no sorrow with it [Note: Pro 10:22.]: the man who possesses it has not his enjoyment lessened by repetition or repletion; but, on the contrary, has his capacities enlarged, in proportion as the communications of Gods favour are enlarged towards him.]

5.

It will never end

[Whatever we possess here, we must soon bid farewell to it: whether our enjoyment be intellectual or corporeal, it must soon come to an end. But the favour of God will last for ever, and will then be enjoyed in all its inconceivable fulness, when death shall have deprived us of every other enjoyment. In Gods presence there is a fulness of joy; and at his right hand there are pleasures for evermore [Note: Psa 16:11.].]

Address
1.

Those who are seeking happiness in the things of time and sense

[We ask the votaries of this world, Whether they have ever found that permanent satisfaction in earthly things which they once hoped for? Has not the creature proved itself to be a broken cistern that can hold no water? and is not Solomons testimony confirmed by universal experience, that all is vanity and vexation of spirit? If this then be true, why will ye not avail yourselves of that information, and go for all your comforts to the fountain-head? Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me; and eat ye that which is good; and let your soul delight itself in fatness [Note: Isa 55:2.]. O let the blessing which the priests of old were authorized to pronounce, be the one object of your desires [Note: Num 6:24-26.]! and we will venture beforehand to assure you, that you shall never seek for it in vain. After other things you may inquire, and labour in vain: but the man that looks to God, as reconciled to him in Christ Jesus, and desires above all things his favour, shall never be disappointed of his hope.]

2.

Those who are seeking their happiness in God

[Professing, as you do, that God is a sufficient portion, the world will expect to find that you are superior to it; and that you live as citizens and expectants of a better country. Thus it was that the saints of old lived [Note: Heb 11:9-10.]; and thus must we live, even as our blessed Lord himself set us an example. If the world hear you inquiring, Who will shew me any good? and see you seeking it in the vanities of time and sense, will they not say, that religion is an empty name, and that it can no more satisfy the soul than their vanities can do? O give not reason for any such sentiment as this! but let it be seen, that in having God for your portion, you have a good, which none can estimate but those who possess it, and which the whole world are unable either to diminish or augment [Note: Psa 73:25.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Is not this exhibited in the world every day? While some are sending out their thoughts, and wishes, and expectations, to invite any vanity, any folly; the people of God are looking up to Jesus, and asking for a view of him who is the light to lighten the Gentiles, and the glory of his people Israel. Precious Jesus! be thou my light, my life, my portion, and I shall need no other.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 4:6 [There be] many that say, Who will shew us [any] good? LORD, lift thou up the light of thy countenance upon us.

Ver. 6. There be many that say, Who will show us, &c. ] This is Vox populi, the common cry; Studium improborum vagum, good they would have, but pitch not upon the true good. It was well observed that he who first called riches bona, goods, was a better husband than divine; but the most are such husbands. O siquis daret ut videamus bonum? Who will help us to a good bargain, a good estate? &c.; but God, the chief good, is not in all their thoughts; they mind not communion with him or conformity to him, which is the Bonum hominis, good of a man Mic 6:8 , the totum hominis, whole of a man Ecc 12:13 , the one thing necessary, though nothing is less thought upon. What are these outward comforts, so much affected and admired, saith Plato, but Dei ludibria, banded up and down like tennis balls, from one to another? A spiritual man heeds not wealth, or at least makes it not his business. What tell you me of money? saith Paul; I need it not, but to further your reckoning, Phi 4:1 . And David, having spoken of those rich and wretched people that have their portion here in all abundance, Psa 17:14 , concludeth, I neither envy their store nor covet their happiness; it is enough for me that, when I awake, sc. at the resurrection of the just, I shall be full of thine linage, Psa 17:15 . Christ, who had all riches, scorned these Bona scabelli, earthly riches; he was born poor, lived poor, died poor; for, as Austin observeth, when Christ died he made no will, &c., and as he was born in another man’s house, so he was buried in another man’s tomb. And yet he was, and still is, God blessed for ever. Cicero indeed, writing to Atticus, would have one friend wish to another three things only, viz. to enjoy health, possess honour, and not suffer necessity. How much better Paul’s wish, grace, mercy, and peace, or David’s desire here!

Lord, lift thou up the light of thy countenance upon us ] One good cast of God’s countenance was more to David than all this world’s wealth, than a confluence of all outward comforts and contentments. He had set up God for his chief good, and the light of God’s loving countenance was the guide of that way that leadeth to that good; and hence his importunity; he cannot draw breath but in that air, nor take comfort in anything without God’s gracious aspect, and some comings in from Christ. It is better, saith one, to feel God’s favour one hour in our repenting souls, than to sit whole ages under the warmest sunshine that this world affordeth. Saith not David so much in the next words?

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Psa 4:6-8

6Many are saying, Who will show us any good?

Lift up the light of Your countenance upon us, O Lord!

7You have put gladness in my heart,

More than when their grain and new wine abound.

8In peace I will both lie down and sleep,

For You alone, O Lord, make me to dwell in safety.

Psa 4:6-7 Like Psa 4:2; Psa 4:6 begins with a question which reflects the attitude, motives, and actions of the psalmist’s opponents.

The answer is the request (Qal imperative) that YHWH lift up the light of His countenance (cf. Num 6:26; Psa 80:3; Psa 80:7; Psa 80:19). This is an idiom of Deity taking personal notice and extending mercy to His faithful (Psa 4:5 b) followers (cf. Psa 27:1; Mic 7:8). YHWH has

1. put gladness in the psalmist’s heart

2. put peace in the psalmist’s heart

3. put safety in the psalmist’s heart

In Num 6:26 the verb lift up, is , BDB 669, but here it is (KB 702). Apparently they are two forms of one root (cf. BDB 650, KB 702, NET Bible, p. 853, #6).

Psa 4:7 heart See Special Topic below.

SPECIAL TOPIC: THE HEART

new grain The UBS Handbook (p. 47) mentions that the Hebrew MSS found in the Dead Sea Scrolls, as well as the LXX and Vulgate, add and olive oil after grain and before new wine, which may come from Deu 7:13; Deu 11:14; Deu 12:17; Deu 14:23; Deu 18:4; Deu 28:51.

new wine See Special Topic below.

SPECIAL TOPIC: Biblical Attitudes Toward Alcohol (fermentation) and Alcoholism (addiction)

Psa 4:8

NASB, NKJV

NRSV, REV,

NJBFor You alone, O Lord, make me to dwell in safety

NET, JPSOA

(footnote)For You, O Lord, keep me alone and secure

The word alone (BDB 94) can modify

1. the Lord

2. the faithful follower who sleeps alone (i.e., no enemies present)

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who are sons of men? How are they characterized?

2. What are the different meanings of the Hebrew verb know?

3. Explain Psa 4:4 in your own words.

4. Who are the many in Psa 4:6?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

that say . . . good. See note on Psa 144:12-15.

lift Thou up. No priest with David to give the blessing of Num 6:24-26. See 2Sa 15:32-37.

countenance. Figure of speech Anthropopatheia.

Fuente: Companion Bible Notes, Appendices and Graphics

many: Psa 39:6, Psa 49:16-20, Ecc 2:3-26, Isa 55:2, Luk 12:19, Luk 16:19, Jam 4:13, Jam 5:1-5

lift: Psa 21:6, Psa 42:5, Psa 44:3, Psa 67:1, Psa 80:1-3, Psa 80:7, Psa 80:19, Psa 89:15, Psa 119:135, Num 6:26

Reciprocal: Gen 17:18 – before Exo 33:15 – General Exo 33:18 – General 2Sa 22:29 – lighten 1Ki 3:11 – hast not 1Ch 16:11 – seek his Job 22:17 – and what Job 29:3 – by his light Job 29:24 – the light Job 33:26 – and he shall Psa 17:15 – I will Psa 31:16 – Make Psa 34:12 – that he Psa 61:3 – thou Psa 63:3 – Because Psa 80:3 – cause Psa 119:58 – I entreated Pro 16:15 – the light Ecc 5:20 – because Ecc 6:6 – yet Ecc 6:12 – who knoweth Son 2:5 – Stay Son 5:13 – as a Dan 9:17 – cause Mat 5:6 – for Mat 13:45 – seeking Mat 17:4 – it is Luk 9:33 – it is Joh 4:15 – give Joh 6:34 – evermore Act 2:28 – make Phi 3:19 – who Rev 22:4 – they

Fuente: The Treasury of Scripture Knowledge

Psa 4:6. 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 Fosters 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 Solomons temple lasted. It is this which is always alluded to where mention is made in the Psalms of the light of Gods countenance, or, his making his face to shine. Now as this was a standing miraculous testimony of Gods 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 Num 6:24. In like manner the hiding of Gods face meant the withdrawing of his favour and protection from them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

4:6 [There be] many that say, Who will shew us [any] {k} good? LORD, lift thou up the light of thy countenance upon us.

(k) The multitude seeks worldly wealth, but David sets his happiness in God’s favour.

Fuente: Geneva Bible Notes

3. Confidence in God 4:6-8

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The comment of many people that David quoted reflects the spirit of discontent with present conditions that had led them to oppose the king.

"The Jewish Publication Society version reads, ’O for good days!’ It’s well been said that ’the good old days’ are a combination of a bad memory and a good imagination." [Note: Wiersbe, The . . . Wisdom . . ., p. 95.]

The desire of these complainers for good was legitimate. David asked God to show them good by blessing them. Causing God’s face to shine on His people is a figure of speech for bestowing His favor on them (cf. Psa 31:16; Psa 44:3; Psa 67:1; Psa 80:3; Psa 80:7; Psa 80:19; Psa 119:135). Promised covenant blessings would accompany God’s presence (cf. Num 6:25).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)