Evening Prayer of a Christian in Every Kind of Trouble.

David, in his flight before Absalom, had come to Mahanaim, on the east side of Jordan, 2Sa 17:24-26. He had a number of faithful men with him, but the army of Absalom, recruited from all Israel, was much larger. In order, therefore, to stimulate his own courage and to revive the drooping spirits of his men. David wrote this hymn, which, on account of its divine inspiration, has become a song of consolation for all those who are in trouble. To the chief musician, the man in charge of the liturgical music in the Temple-services, on Neginoth, the stringed instruments of the Temple-orchestra, a psalm of David.

v. 1. Hear me when I call, offering ears favorable to his cause, O God of my righteousness, literally, “my God of righteousness,” since Jehovah is the Vindicator of righteousness when it is falsely represented and persecuted. Thou hast enlarged me when I was in distress, making room, space, for his anxious heart when he was in straits. Have mercy upon me, the idea of unmerited favor coming to the front here, and hear my prayer. David urges his fellowship with Jehovah and the fact of his recent deliverance as reasons why God should show him further favors. He now, in a rhetorical manner, turns to the followers of Absalom, the proud and rebellious company.

v. 2. O ye sons of men, men of prominence as many of them were, how long will ye turn my glory, the kingly dignity and authority given to him by God, into shame? How long will ye love vanity, the deceitful character of their rebellious plans, and seek after leasing, the lying and falsehood with which they tried to bolster up their schemes to dethrone David? Selah.

v. 3. But know that the Lord hath set apart him that is godly for himself; He had, in a wonderful manner, selected David, and elevated him to the royal dignity. The Lord will hear when I call unto Him; this was the confidence of his pious heart.

v. 4. Stand in awe, trembling before the wrath of God, and sin not, considering carefully lest they definitely endanger their own salvation; commune with your own heart upon your bed, deliberating when the silence of night was suited for such reflections, and be still, ceasing from their rebellious activities. Selah.

v. 5. Offer the sacrifices of righteousness, showing the soundness of their penitence, the real character of their conversion, by sacrifices of atonement, and put your trust in the Lord, who would abundantly pardon after such an evidence of true godly sorrow.

v. 6. There be many that say, even in the little band of his faithful followers, Who will show us any good? Would it be possible for them to experience deliverance in this time of great trouble? It is the cry which is apt to come to the lips of the truest children of God when all hope seems to be cut off. Therefore David’s urgent prayer now rises to the throne of Jehovah. Lord, lift Thou up the light of Thy countenance upon us, in the blessing of God’s kindness and mercy which He Himself had laid upon His children in the Aaronic benediction, Num 6:26. And so the pleading of David changes into a confident assertion.

v. 7. Thou hast put gladness in my heart, causing him to rejoice in the midst of his outward affliction and to await the deliverance of Jehovah with calm trust, more than in the time that their corn and their wine increased. In spite of the fact that the party of Absalom had rich provisions at their disposal, the joyful confidence of David was a richer treasure than all the abundance of their barns and cellars. The conclusion of the prayer, therefore, is in line with David’s trust in Jehovah and in the certainty of his salvation.

v. 8. I will both lay me down in peace, without further thought of worry, and sleep, immediately drop off-into a refreshing sleep, undisturbed by anxious thoughts; for Thou, Lord, only makest me dwell in safety, under the shelter of God’s protecting hand the believer is always safe. For a Christian to spend the night in restless worry and forego the pleasure of a refreshing sleep is not only foolish, but may also verge on the sinful, namely, if it is equivalent to forsaking his trust in Jehovah.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

AGAIN the psalm has a title, “To the chief Musician on Neginoth. A Psalm of David;” literally, “to the superintendent or foreman,” which, in this instance, would be the choir-leader, or “precentor” (Kay). “On Neginoth” is supposed to mean “for stringed instruments” (Hengstenberg, Kay, ‘Speaker’s Commentary,’ Revised Version, etc.); comp. Isa 38:20. The authorship of David is generally allowed; but there is nothing to mark the exact circumstances under which the psalm was written. In its metrical structure it very much resembles Psa 3:1-8; being composed, like that, of a short strophe (verses1, 2), a short anti-strophe (Psa 3:3, Psa 3:4), and a longer epode (Psa 3:5-8). The divisions arc marked, as in Psa 3:1-8; by the introduction of the word selah, perhaps meaning “pause,” or “rest.”

Psa 4:1

Hear me when I call, O God of my righteousness. Not “the God who imputes to me righteousness,” as some render, but “the God who sees that I and my cause are righteous,” and who wilt therefore certainly lend me aid. Thou hast enlarged me; or, made room for me“set me at ease” In the language of the Old Testament, “straits” and “narrowness” mean trouble and affliction; “room,” “space,” “enlargement,” mean prosperity. David has experienced God’s mercies in the past, and therefore looks for them in the future (comp. Psa 3:7). When I woe in distress; literally, in [my] distress. Have mercy upon me, and hear my prayer. This is David’s usual cry, repeated in a hundred varied forms throughout the Psalms (see Psa 5:2; Psa 6:2; Psa 9:13; Psa 27:7; Psa 30:10, etc.).

Psa 4:2

O ye sons of men. “Sons of men “beney ishis not a mere periphrasis for “men.” It is a title of some honour and dignity. Kay translates, “sons of the brave;” but that is scarcely the meaning. The phrase is rather equivalent to our “sirs” (‘Speaker’s Commentary.’). How long will ye turn my glory into shame? By your misconduct. See the clause which follows. The appeal is, perhaps, to Joab, Abishai, and others of David s own party, whoso proceedings were a disgrace to his reign, and tended to bring their master to shame rather than to honour. How long will ye love vanity, and seek after leasing? i.e. after lying. Joab’s treachery and falsehood were notorious (2Sa 3:27; 2Sa 20:8-10).

Psa 4:3

But know that the Lord hath set apart him that is godly for himself. The best order of the words would be, “Know that the Lord hath set apart for himself the man that is godly.” The godly man is not contaminated by the evil doings of those who associate with him, and profess to act in his interest, if he neither authorizes nor condones their conduct. David had protested against Joab’s proceedings on one occasion (2Sa 3:28), and never at any time pardoned them (1Ki 2:5, 1Ki 2:6). The Lord will hear when I call unto him Although I am disgraced (Psa 4:2), resisted, in many ways brought to shame, by you, yet still I am God’s servant, set apart to his service, and therefore 1 shall be heard by him. He will hearken to and grant my prayer.

Psa 4:4

Stand in awe, and sin not. The LXX. render, , “Be ye angry, and sin not;” and this meaning is preferred by Dr. Kay, Hengstenberg, and ethers. It may also seem to have the sanction of St. Paul in Eph 4:26. If we adopt it, we must suppose the exhortation to be addressed mainly to David’s own followers, who are warned against excessive anger and its natural result, undue violence. Commune with your own heart upon your bed, and be still (compare St. Paul’s injunction, “Let not the sun go down upon your wrath”). Anger cools if a little time be suffered to passif a night be allowed for reflection, and no action be taken till the morrow, (Aristotle). Selah. The second strophe being ended, another “pause” is to take place, during which the psalmist’s exhortation may be made the subject of consideration.

Psa 4:5

Offer the sacrifices of righteousness. Sacrifices of victims are scarcely meant; certainly not, if the time of the composition is that of David’s exile, since victims could be offered nowhere but at Jerusalem. We may suppose a reference to those sacrifices which are most truly “sacrifices of righteousness,” vie. “a broken spirit, a broken and a contrite heart,” which God “will not despise” (Psa 51:17). And put your trust in the Lord. Sacrifice without faith is vain. Even “sacrifices of righteousness,” to be of any service, must be accompanied by trust in the Lord.

Psa 4:6

There be many that say, Who will show us any good? Pessimists are numerous in all ages. Among David’s adherents in his times of distress (Psa 4:1) would be many who doubted and desponded, anticipating nothing but continued suffering and misfortune. Theft would ask the question of the text. Or the scope may be wider. Men are always seeking for good, but not knowing what their true good is. David points it out to them. It is to have the light of God’s countenance shining on them. Lord, lift thou up, etc.; compare the form of Levitical benediction (Num 6:24-26), and see also Psa 31:15; Psa 80:3, Psa 80:7, Psa 80:19. If we bask in the sunshine of God’s favour, there is nothing more needed for happiness.

Psa 4:7

Thou hast put gladness in my heart. David is an example to the de-spending ones. Notwithstanding his sufferings and calamities, God has looked on him, and so “put gladness in his heart”a gladness which far exceeds that of his adversaries. Though they are in prosperity, and have their corn and wine increased, and enjoy all the “outward material blessings promised to Israelthe wheat and the grapefor a supply of which he is indebted to the generosity of friends” (Kay), yet he would not change places with them. The spiritual joy which fills his own heart is preferable to any amount of material comforts and pleasures.

Psa 4:8

I will both lay me down in peace, and sleep (comp. Psa 3:5). His confidence in God enables David to lay himself down calmly and tranquilly to sleep, whatever dangers threaten him. He seeks his couch, and at once () slumber visits him. No anxious thoughts keep him tossing on his bed for hours. For thou, Lord, only makest me dwell in safety. David has a satisfaction in thinking that it is God only who watches over him. All other help would be vain, superfluous. God alone brought Israel through the wilderness (Deu 32:12); God alone established Israel in Canaan (Psa 44:2, Psa 44:3). David feels that he needs no second helper and protector.

HOMILETICS

Psa 4:3

God’s care for the righteous.

“But know for himself.” A tone of solemn calm, like summer twilight, pervades this evening psalm, which naturally follows Psa 3:1-8; a morning psalm. But here is no sound of war or peril from foes. The psalmist speaks, not as king to rebels, but as prophet to the “sons of men”the unbelieving world. “My glory” (Psa 3:2) may be taken as in Psa 3:3. Idolatry tams worship from man’s most glorious to his most debasing act (Psa 106:20; Rom 1:23). Israel was a little isle of light amid heathen darkness. The psalmist warns his fellow-menespecially Israelites tempted by the gorgeous impure heathen ritesthat idolatry is “emptiness” and “lies” (Psa 3:2). In contrast, he affirms two glorious certainties:

(1) the righteous is God’s special care;

(2) God does hear prayer.

I. THE RIGHTEOUS IS GOD‘S SPECIAL CARE. The Lord hath set apart,” etc. This is just the most offensive view in which salvation can be presented to a great many. They have no objection to a religion that deals in generalities, involves no personal distinctions, consists in doctrines which all can assent to, rites all can join in. But a sharp separation “between him that serveth God, and him that serveth him not” (Mal 3:18) is intolerable to them. They resent it, as narrow, Pharisaical. Yet, on the reality and certainty of such severance, here and hereafter, the whole religious teaching of the Bible, Old Testament and New Testament alike, turns. You and I stand each in personal relation to God, for good or for ill.

1. “Set apart” by forgiveness of sin. Pardon is universally proclaimed (Luk 24:47), but can be bestowed and received only personally (Mat 9:2). “He pardoneth and absolveth,” etc. (English Liturgy). True repentance and unfeigned faith are personal; so, therefore, is forgiveness. As it cannot be collective, so neither can it be partial. You are forgiven or not forgiven; reconciled or not reconciled (Joh 3:36; 2Co 5:20).

2. By the illumination, guidance, strength, quickening and sanctifying grace of the Holy Spirit. (Rom 8:9.)

3. Hence, by practical discipleship; personal obedience. (Joh 8:12; Joh 14:21-24.) “For himself.” No higher glory and happiness are conceivable than that promised (Mal 3:17). There is nothing narrow or arbitrary in this. God says, “All souls are mine.” But we have the fearful, power of ignoring this claim, refusing God’s offers, disobeying his commands, despising his promises and warnings; practically denying our relation to him; and, if so, must take the consequences (1Jn 5:12).

II. GOD DOES HEAR PRAYER. “The Lord will hear,” etc. This follows as an inference.

1. Such personal relationship to God would be impossible unless we can speak to him and be sure of an answer. Prayer is the natural language of faith; the obvious condition of pardon; the appointed means of obtaining the Holy Spirit (Luk 9:9, Luk 9:13).

2. Prayer is the expression and exercise of our personal relation to God (Psa 119:73, Psa 119:94). That God should invite and bring us into this personal relation, and then refuse to hold converse with us, is utterly incredible. It would be to deny himself. This is the testimony of experience. Reason says it must be so. Experience says it is so.

Psa 4:4

Fear of sin.

“Stand in awe, and sin not.” There is no cowardice in being afraid of sin; no true courage in daring to break God’s Law and defy God’s anger, Joseph was no coward, but a brave man, when he said, “How can I do this great wickedness, and sin against God?” “Perfect love,” St. John tells us, “casteth out fear, because fear hath torment.” Here slavish fear is meantthe fear that drives men from God, makes them hypocrites, hating God all the more because they make believe to love him. But there is a fear which has no torment, but is akin to love, not love’s foe; a fear that does not drive us from God, but makes us flee from ourselves to take refuge in him; a fear that has nothing base or weak in it, but ennobles and strengthens the soul.

“Fear him, ye saints, and you will then

Have nothing else to fear.”

To such fear our Saviour gives a place of honour and power among evangelical motives (Luk 12:4, Luk 12:5). Proposition: To point out some chief reasons for cherishing the fear of sin.

I. BECAUSE OF WHAT SIN IS IN REGARD TO GOD.

1. It insults the majesty of God. Sin practically denies the existence or else the authority of God; and puts scorn on his warnings, as though he means not what he says, “The soul that sinneth, it shall die.” Scripture represents sin as atheism (Psa 14:1; Tit 1:16). Yet Plato was not correct when he thought all sin ignorance. Sin is often wilful, against light (Rom 1:32; Luk 12:47). There is a way of talking of the love of God which tends to rob love itself of all moral character. People talk almost as if they thought of the eternal Creator as the almighty servant-of-all-work of the universe, whose business is to minister to his creatures and make them happy, whether they obey him or not. Take away the authority of God, and you take away worship. How could we worship a Being who made laws to be kept or broken at pleasure, and uttered threats he never meant to fulfil; affixed nominal penalties, only to make his justice the jest of the universe? This is what sin would do, if allowed to run to its full lengthwhat every wilful sin tends to. Imagine an insult publicly offered to the sovereign of this great nation. What indignation! Why? Because, in the person of the sovereign, the whole nation would be insulted and injured. But the Divine majesty does not represent the universeis not derived from it. God is the sole Fountain of all that is glorious, noble, right, good, happy.

2. Sin grieves God. How can we think otherwise? He is “the Father of spirits.” Does not he desire to see in every spirit the filial likeness, the image of himself? Scripture uses very bold language; but its strongest figures do not exaggerate, but fall below the truth (Gen 6:6; Amo 2:13; Isa 43:24). It was no light burden, no imaginary load. when the Son of God “bare our sins.” We might go on to speak of how sin robs God by destroying all that is precious. But this leads to another reason for fearing sin.

II. BECAUSE OF WHAT SIN IS TO THE SINNER.

1. Sin breaks the inward law of man’s nature; defaces God’s image; destroys man’s power to know God. People complain that the Bible is over-severe regarding sin; too hard on human nature in representing it as fallen, corrupt, dead. They forget the reasonthe noble and lofty view the Bible takes of man. “A little lower than the angels;” “The offspring of the Godhead;” “Made in the image of God.” A ruined hut is no great matter, but a palace in ruins is a woeful spectacle. We need not go back to Paradise. We see what human nature ought to be, and, but for sin, would be, in Jesus (Rom 8:3).

2. Sin is the bitter fountain of human misery; it is spiritual death. Sin must die, or we must die in our sins (Joh 8:24; Rom 6:12, Rom 6:21).

III. BECAUSE OF WHAT SIN IS TO OTHERS. Oh, the harvest of broken hearts, ruined lives, blasted hopes, wasted powers, desolate homes; of disease, agony, despair, death; which sin sows and reaps every day! “One sinner destroyeth much good.” He perishes not alone (Jos 22:20). This is a false proverb, “Nobody’s enemy but his own.” His own enemy is everybody’s enemy. People gloss sin over with light words. One of the sweetest words in our tongue, “gay,” is used as a perfume to drown the stench of the vilest sins. “He is only sowing his wild oats.” His? Where did he get them? From what happy home did he steal them? Who gave him leave to steal them? What will be the harvest? and who will reap it? You say, “He will come all right by-and-by.” Suppose he does; will those come right whom he has helped to mislead and ruin? “No man dieth to himself.”

IV. Lastly, BECAUSE OF WHAT SIN HAS COST. “The blood of Jesus Christ cleanseth of the gospel, stands the awful truth that he who knew no sin has been “made sin for us.” “By his stripes we are healed.” The cross is the mightiest persuasive to “stand in awe, and sin not.”

Psa 4:6, Psa 4:7

The supreme quest of life.

“There be many,” etc. Both the Church and the world were very different in David’s day from what they were in our Lord’s day; and in that from what they are to-day. But the contrast was as real, the opposition as strong. The cleavage between the party of God’s will and the party of self-will went right through the heart of human life then, and does now. Consciously or not, we all rank on one side or the other. These words bring out the contrast very strongly as regards the supreme aim and quest of life.

I. THE WORLDLING‘S MISTAKE. David looked out on the rush and bustle of life, and listened to the voices of the crowd. One cry came from all sides, “Who will show us any good?” Where can we find happiness? On all sides there is the same illusion and blunderthe notion that happiness means something outside us instead of within. It is the same to-day. Happiness, people think, can be purchased with gold, packed in bales and boxes, poured out of bottles, caught in crowds, assured by parchments duly signed. Everywhere are the broken empty cisterns, crying out against the folly of those who hewed them out; yet everywhere is the same din of hammer and chisel hewing out new ones, the same neglect of” the Fountain of living waters.”

II. THE BELIEVER‘S CHOICE. “Lift thou,” etc. From the world, the psalmist turns to God. “Light” sometimes means knowledge (Joh 17:3; 2Co 4:6); but here rather the favour and manifested love of God. Smiles are the sunshine of the face, lighting up the inmost chambers of the heart (comp. Num 6:25; Pro 16:15).

III. THE SAINTS‘ EXPERIENCE. (Psa 4:7.) The psalmist’s prayer (Psa 4:6) was not for a new blessingnot a sudden aspiration. It was the outcome of experience. He contrasts the golden harvests and “rivers of oil” of him who has “much goods laid up for many years,” but “is not rich toward God,” with his own portionjoy in the heart; and feels that this is “the true riches.” If he has not what the world calls “happiness,” he has something infinitely richerblessedness. The worldling’s quest is like chasing a will-o’-the-wisp; the Christian’s, like steering by the north star. If we hare received God’s greatest gifts, we may well trust him for the rest (Rom 8:32).

HOMILIES BY C. CLEMANCE

Psa 4:1-8

An evening song in perilous times, showing us the secret of happiness.

It is not difficult to be cheerful when we have everything we desire. But when life seems to be a series of catastrophes, disappointments, and vexations, buoyancy of spirit is not so easily attained. If our lives were in peril every moment through rebellion at home and plots and snares around, few of us would be found capable, under such circumstances, of writing morning and evening hymns. Yet such were the circumstances under which David wrote this psalm and the one which precedes it. Both of them belong, in all probability, to the time of Ahithophel’s conspiracy, of Absalom’s rebellion, when the king was a fugitive, camping out with a few of his followers. Such reverses, moreover, were none the easier to bear, when he had the reflection that because of his own sin the sword was in his house, and was piercing his own soul Yet even thus, as he had “a heart at leisure from itself to write his song of morning praise, so does he also pen his evening prayer. We picture him thus: Any moment a fatal stroke may fall on him. His adversaries prowl around. They have rich stores of provisions and of gold, while he himself has to depend for the means of subsistence on supplies brought to his camp from without. Unscrupulous rebels were in power, while David and his host were like a band of men who are dependent on begging or on plunder. But it was precisely this combination of ills that brought out some of the finest traits in his character. Even then he can take up his pen and write, “Thou hast put gladness,” etc.; “I will both lay me down in peace, and sleep: for thou, Lord, only makest me dwell in safety.” Here, then, we have one of God’s people, who has seen calmer days, writing in his tent and telling of a secret of peace and joy which nothing can disturb. It is a secret worth knowing. Let us ascertain what it is.

I. HERE IS AN INQUIRY PUT. “Who will show us good?” By which is meant, not so much What is good in itself? asWhat will make us happy, and bring us a sense of satisfaction? Over and above our intellectual, we have emotional faculties. The emotions are to the spiritual part of us what the sensations are to the bodily part. Among the various fallacies of some wise men of this world, one of the wildest is that emotion has no place in the search after, and. in the ascertainment of, truth. It would be quite safe to reverse that, and to say that unless the emotions have their rightful play, few truths can be rightly sought or found. An equilibrium of absolute indifference concerning truth or error would be a guilty carelessness. Our craving after happiness is God’s lesson to us through the emotions, that we are dependent for satisfaction on something outside us; and when such satisfaction is actually reached, it is so far the sign that the higher life is being healthfully sustained. Our nature is too complex to be satisfied with supply in any one department. Our intellectual nature craves the true. Our moral nature craves the right. Our sympathetic nature calls for love. Our conscious weakness and dependence call for strength from another. Our powers of action demand a sphere of service which shall neither corrupt nor exhaust. Our spiritual nature cries out for God, life, and immortality. Who can show us “good” that will meet all these wants? Such is the inquiry.

II. THERE ARE THOSE WHO KNOW HOW TO ANSWER THE INQUIRY. (Psa 4:7, “Thou hast put gladness in my heart,” etc.) The psalmist shows us:

1. The source of his joy. GodGod himself. How often do the psalmists luxuriate in telling what God was to themRock, Shield, Sun, High Tower, Fortress, Refuge, Strength, Salvation, their Exceeding Joy! Much more is this the case now we know God in Christ. In him we have revealed to us through the Spirit nobler heights, deeper depths, larger embraces, and mightier triumphs of divinely revealed love than Old Testament saints could possibly conceive.

2. One excellent feature of this joy is the sense of security it brings with it in the most perilous surroundings (see last verse). (Let the Hebrew student closely examine this verse. He will gain thereby precious glimpses of a meaning deeper than any bare translation can give.) The psalmist discloses and suggests further:

3. The quality and degree of the joy. “ More than when their corn and their wine increaseth.”

(1) The gladness is of a far higher quality. A filial son’s joy in the best of fathers is vastly superior to the delight a child has in his toys. So joy in God himself for what he is, is infinitely higher than delight in what he gives.

(2) It is a gladness of greater zest. No joy in worldly things that a carnal man ever reached can approximate to the believer’s joy in God. It is a joy “unspeakable, and full of glory.”

(3) It is a gladness remarkable for its persistency. The worldling’s joy is for the bright days of life. Joy in God is for every day, and comes out most strikingly in the darkest onesDavid, Daniel; Shadrach, Meshach, and Abednego; Peter, John, Stephen, Paul and Silas, etc. We never know all that God is to us until he takes away all our earthly props, and makes us lean with all our weight on him.

(4) The believer’s joy in God surpasses the worldling’s gladness in the effects of it. It not only satisfies, but sanctifies the mind.

(5) This joy never palls upon the taste. “The world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever.”

III. THE PSALMIST SHOWS US HOW THIS JOY IN GOD WAS ATTAINED. After his delights the worldling has many a weary chase. To ensure his, the psalmist sends up a prayer, “Lord, lift thou up,” etc. This prayer had been taught him of old. It was a part of the priestly benediction (Num 6:22, ad fin.). Its meaning is, “Give us the sign and seal of thy favour, and it is enough.” Truly in this all else is ensured. Forgiveness from God and peace with him prepare the way for the fulness of joy. Nothing is right with a sinful man till there is peace between him and God. If our view of the chronology of the Psalms be correct, Psa 51:1-19. and 32, preceded this. If it be true that the believer attains the highest heights of joy, it is also true that he has first gone down into the deep vale of penitential sorrow. As in Christian toil, so in personal religion, “They that sow in tears shall reap in joy.” Let the sinner “behold the Lamb of God, which taketh away the sin of the world,” and then his hope, his joy, will begin.C.

HOMILIES BY W. FORSYTH

Psa 4:1-8

Quieting thoughts for a time of trouble.

It is a mark of man’s greatness that he can go out of himself. Some commune with nature, some with the great minds of the past, some with prophets and teachers of their own time. But the grandest thing is to commune with God. The evening is a fit time. Then we have rest; then we can retire from the stress and turmoil of the world, and in the secrecy of our hearts hold converse with God. Here we have some quieting thoughts for a time of trouble.

I. THAT GOD RULES OVER ALL. God is love. His Law is holy and just and good. Then it must be well with all those who do his will. There may be clouds and darkness, there may be grievous trouble; but God reigneth, and his truth and mercy are spread out as wings, under which we can always find refuge.

II. THAT IN FORMER STRAITS GOD HAS BROUGHT DELIVERANCE. (Psa 4:1.) We can look back. It is sweet to remember God’s loving-kindness. What he has done for us is not only a cause of thankfulness, but a ground of hope. His acts bind God as well as his promises. He does not change. Nothing can elude his eye; nothing can surprise his wisdom or baffle his power. He will bring enlargement in distress, room, breathing space, ampler freedom, and a diviner air.

III. THAT GOD IS AS ENTREATABLE AS EVER BY HIS PEOPLE. (Psa 4:3, Psa 4:4.) God does not tie his presence to place or ordinance. He regards character. There are times when he seems not to hear; but this is our infirmity. The throne of grace stands ever accessible. If we ask, we shall receive. We may be cast off and dishonoured by men; but God will never forsake those who trust in him.

IV. THAT TRUST IN GOD WILL SURELY BRING PEACE. (Psa 4:5, Psa 4:6.) Things may grow worse. Afflictions may come, not as single spies, but in battalions. For a time the machinations of the wicked may seem to prevail. But we know what the end must be. What can come from opposition to God but ruin? Reflection not only confirms our faith, but strengthens our attachment to God. The future of the wicked is dark; but the future of the righteous is bright as the heavens shining with countless stars. Whatever happens, therefore, let us hold fast to God. The priestly benediction (Num 6:20) finds an echo in the trusting heart. “Peace.”

V. THAT IN THE END GOD‘S PEOPLE SHALL SURELY HAVE JOY IN GOD. (Psa 4:6-8.) He is the supreme good, true, satisfying, inalienable, the everlasting Portion of the soul.

“O thou bounteous Giver of all good,
Thou art of all thy gifts thyself the crown!
Give what thou canst, without thee we are poor,
And with thee rich, take what thou wilt away.”

This psalm, as many others, ends with praise. Like the last strain of a cradle-song, its accents fall gently, lulling the child of God to rest, Luther, it is said, often sang himself to sleep with this psalm.W.F.

Psa 4:6-8

Three great things.

I. THE QUESTION OF QUESTIONS. The feeling indicated is common. Amid disappointments and cares, evermore the cry is heard, “Who will show us any good?”

II. THE PRAYER OF PRAYERS. Somewhere there must be help. Gain, pleasure, worldly honours, and such-like, give no satisfaction. But when we turn to God we find all we need. He is gracious and merciful. Light and joy and peace beam from his countenance. Here we have the gospel preached beforehand.

III. THE JOY OF JOYS. The “joy of harvest” is proverbial. Here we have more, infinitely more. Not only rest from fear, and recompense for labour, and provision for the future; but this in the highest sense, spiritually and eternallythe Giver as well as the gift.W.F.

HOMILIES BY C. SHORT

Psa 4:1-5

A cry for deliverance.

This psalm refers (according to some) to the same event as the previous psalmthat composed probably in the morning, and this in the evening, of the same day. We have in it

I. A CRY FOR DELIVERANCE FROM THE UPRIGHTEOUS PLOTS OF HIS ENEMIES. The appeal is based upon two facts.

1. His relation and fellowship with the righteous God. Thou art my God, and the God of my righteous cause, and therefore thou wilt not leave me to the wicked designs of my enemies.

2. His experience in former straits and troubles. “Thou didst set me at liberty when I was in trouble.” What thou hast done once thou wilt do again, because thou art unchangeable.

II. THE SIN OF HIS ENEMIES.

1. They attempt to injure his personal and kingly honour (his glory). By false and evil reports, so as to promote his overthrow and downfall. Character and office are the two most precious things that a man has to lose.

2. They had set their hearts upon an enterprise destined to fail. In love with vanity, they were in love with a vain, hollow appearance, such as this rebellious world turns out to be. Such is the nature of all unjust and sinful undertakings.

3. It was an attempt to overthrow one of God‘s appointments. (Psa 4:3.) An attempt to set aside one of the Divine decrees; thereforelike trying to upset a Divine lawutterly vain and futile.

III. AN ADMONITION TO REPENTANCE. Not a cry for vengeance. The way of repentance is here pointed out.

1. The thought of God was to fill them with an awe of their sin. If they blasphemed God’s anointed, they were to stand in awe of God.

2. They were to examine the thoughts of their hearts in solitude. On their bed, in the darkness of the night, and in the privacy of their chamber. “Shut to thy door,” etc.

3. They were to offer sincere and truthful “sacrifice,” or service to God. Like Zacchaeus, “The half of my goods,” etc. Good works are the best evidence of repentance.

4. They were to trust in the righteous God, and not in their unrighteous aims and objects. We become like the persons or things we trust in.S.

Psa 4:6-8

The believer’s ground of confidence.

David now turns from admonishing his enemies to the ease of his companions in trouble, who saw no ground of hope in the visible aspect of things.

I. THE DESPAIR OF UNBELIEF. “Who will show us any good?” No one can.

1. The grandest revelations are made to the mind, and not to the senses. The question, therefore, is beside the mark. God, Christ, immortality, justice, love, holiness, cannot be shown in visible material form. Christ showed them for a season.

2. The good that can be shown can work no cure of life‘s greatest evils. It is the inward deliverances, not the outward, that we most need. Talent, money, position, health, cannot work these.

II. THE HIGHEST GOOD COVETED BY THE BELIEVER IN GOD. “Lift thou up the light of thy countenance upon us.” As the sun lights the world.

1. Then we become intensely conscious of God. The thought of him fills every faculty and solves every problem. “In his light we see light.”

2. Then we know that he is our Helper and Saviour. For what is the light of the Divine face?the light of Fatherhood and love? The light of the warrior’s face is that of courage; of the poet’s and prophet’s, inspiration; of the judge’s, that of absolute justice; but the light of God’s face is that of an infinite abundance of love for all his children.

III. THE SUPERIORITY OF THIS GOOD OVER THE RICHEST MATERIAL PLENTY. (Psa 4:7.)

1. It creates a Divine joy and gladness. The excitement of the senses wears out the body and corrupts the mind; but the joys of the heart and mind impart the highest strength and the noblest impulses. Therefore “be not drunk with wine, but be filled with the Spirit.”

2. It gives a deep inward peace. (Psa 4:8, “I will both lay me down in peace, and sleep?) An intense consciousness of God and his favour has power to tranquillize the mind that is most disturbed by inward or outward trouble. It can calm the greatest storm, because we know the centre of rest, and are reposing upon it.

3. It gives a sense of security. (Psa 4:8, “For thou, Lord, only makest me dwell in safety.”) He needed no guards to ensure his safety during sleep, because God was nigh. “Who is he that can harm you, if ye be followers of that which is good?” But “though he slay me, yet will I trust in him.” If we perish by shipwreck, or in battle, or railway accident, we are still in God’s hands, and ought to trust in him. This is faith in Godto trust him in the darkness as well as in the light.S.

Fuente: The Complete Pulpit Commentary

Psalms 4.

David prayeth for audience. He reproveth and exhorteth his enemies. Man’s happiness is in God’s favour.

To the chief musician on Neginoth.
A Psalm of David.

Title. lamnatseach bineginoth. I. Concerning the authenticity of these titles in general, there is great doubt among commentators. It is the opinion of the very learned Bishop of Meaux, that they were both given and preserved by divine interposition, that their arguments and the writers of them might be known: “Nor can there be any reason for expunging them, since they are found in the text and all the versions, and have been thought worthy of explanation by Jewish as well as Christian commentators. ‘Tis true there are many who take these titles in different senses; but I cannot find one ancient interpreter who doubts of their authority; whence we conclude,” says he, “that though the titles as well as the other texts may have different interpretations as well as various readings, yet those which are agreed to have been in the original books, were never called in question by any divine of antiquity.” Mr. Fenwick has been at the pains to consider the Hebrew titles of the psalms at large; to him, therefore, we refer the reader curious on these subjects; Observing II. Concerning the musical instruments mentioned in several of these titles, that it is certain the Hebrews used in their sacred solemnities such as were either played upon by the breath, as the trumpet; or by striking, as the cymbal; or those which consisted of strings, which, from being touched or struck, were called Neginoth, and concerning some of which we shall have occasion to speak hereafter: though, for ourselves, we ingenuously own with Bishop Bossuet, that as these things are little necessary, so we are far from being certain or very solicitous about them. The most satisfactory account of them extant, that we know of, is Calmet’s Dissertation upon the Hebrew Instruments, and the Univ. Hist. vol. 3: p. 194. We observe, III. On the title of the psalm before us, that the menatseach, chief musician, here mentioned, is generally supposed to have been the preceptor or chief singer in the temple worship; and that Neginoth consequently implies the stringed instruments to which the psalm was to be sung. Fenwick, however, who conceives that all the psalms immediately refer to Christ, has endeavoured to prove at large, that the words would be more properly rendered, To him who giveth the victory, or causeth us to triumph in tribulations. The versions vary extremely with respect to it. This psalm is thought to have been composed by David upon the same occasion with the former. From the 2nd to the 6th verse he expostulates with his rebellious subjects, and admonishes them for their good: in the remainder of it he prays for God’s assistance, and pathetically expresses his sure dependance upon him. See more on Psalms 22, 60.

Psa 4:1. Hear me, when I call, O God, &c. Or, Answer me, &c. O God of my righteousness! i.e. “Who art to do me right; to whom I apply for justice.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 4

To the Chief Musician on NeginothA Psalm of David

1Hear me when I call, O God of my righteousness:

Thou hast enlarged me when I was in distress;

Have mercy upon me, and hear my prayer.

2O ye sons of men, how long will ye turn my glory into shame?

How long will ye love vanity, and seek after leasing? Selah.

3But know that the Lord hath set apart him that is godly for himself:

The Lord will hear when I call unto him.

4Stand in awe, and sin not:

Commune with your own heart upon your bed, and be still. Selah.

5Offer the sacrifices of righteousness,

And put your trust in the Lord.

6There be many that say, Who will shew us any good?

Lord, lift thou up the light of thy countenance upon us.

7Thou hast put gladness in my heart,

More than in the time that their corn and their wine increased.

8I will both lay me down in peace, and sleep:

For thou, Lord, only

Makest me dwell in safety.

EXEGETICAL AND CRITICAL

Title and Division.This Psalm, assigned to the chief musician (vid. Introduct.), was not to be accompanied with wind instruments, or instruments of alarm, but only with string instruments [Neginoth vid. Introduct.]. This agrees with the character of the Psalm as an evening Psalm (Psa 4:8), and with the soothing rhythm especially of the last strophe. This last strophe, which brings the Psalm as well as the Psalmist to repose, is of three members, as the first strophe, which contains a cry to God for help; whilst the three intermediate strophes are of lour members. Of these, moreover, the first two are divided by Selah into a warning and an exhortation; the third, which contrasts the courageous faith and joy in God of the pious Psalmist, with discouraged and earthly-minded men, has not the musical interlude. Whilst Seb. Schmidt, Claus, De Wette, Hupf., et al., deny the marks of David, and regard the individual features at once as general, Olshausen at least has recognized their individual character, and Ewald has beautifully explained the Davidic features of the Psalm. With the most of the interpreters he puts this Psalm side by side with the previous one in the dangerous times of the rebellion of Absalom. Even Hitzig recognizes the connection between these two Psalms, but he assigns it as previously Venema, to the situation of David, according to 1 Samuel 30. Lightfoot and J. H. Michaelis suppose it refers to the rebellion of Sheba, 2 Samuel 20. [Delitzsch: A Davidic evening Psalm follows a Davidic morning Psalm. The connection is clear from the mutual reference of 4:6 to 3:2, and 3:5 to 4:8. These two are the only Psalms in which the language of others is cited with many that say. The one is explained historically from the title of the other. It follows from 4:2, how long, and the words of the fainthearted, 4:6, that Psalms 4 is the later one. Perowne: The thoughts and turns of expression in the one are not unlike those in the other. As in the former he heard many saying to his soul, There is no help for him in God (Psa 4:2), so in this he hears many saying, Who will show us any good? (Psa 4:6). As in that he knew that though at a distance from the Tabernacle, he was not at a distance from God, but would receive an answer to his prayer from the holy mountain (Psa 4:4), so in this, though the priests have returned with the Ark to Jerusalem, he can look for the light of Jehovahs countenance, which is better than the Urim and Thummim of the priestly ephod.C. A. B.]

Str. I. Psa 4:1. My God of righteousness [O God of my righteousnessA. V.].This translation embraces very well the various references of the Hebrew expression. Jehovah is the possessor of righteousness, the author of righteousness, the Judge of righteousness, and He justifies righteousness when it is misunderstood and persecuted (Delitzsch). The following translations are likewise grammatically indisputable: God of my right (De Wette), comp. Psa 17:1; God of my righteousness (Hupfeld [Wordsworth, Perowne]); my righteous God (Hengst. [Barnes]).

The following perfect is limited by Hitzig to the deliverance from the calamity which he has just experienced and lamented in Psalms 3. Hengst., Delitzsch, et al., on the other hand, refer it to a series of previous experiences, and therefore translate it as present. [Delitzsch: Many times he had been in straits, and God made room for him. The idea is of the expansion of the breathing and of space. It meansspace for the anxious heart, Psa 25:17; Isa 60:5; space for the straitened situation, Psa 18:19; Psa 118:5.C. A. B.] Ewald and Hupf. regard it as a relative clause, on account of its position between two imperatives. [Perowne: Thou (that) in straitness hast made room for me. This seems to be the best rendering. It makes the strophe more harmonious. It then refers to the deliverance from that critical situation in which he was placed before he received intelligence from Jerusalem, and crossed the Jordan into a wider and safer region. Here he could breathe more freely and make preparations to meet his foes.C. A. B.] De Wette, in spite of the failure of the vav consec., views it as imperative, and supports this view by citing parallel passages, which he falsely explains.

Str. II. Psa 4:2. Sons of men.According to Hitzig, denotes men in contrast to women, and refers to those which accompany David. According to Hupfeld, it refers to the human weakness and carnal mind of the many (Psa 4:6), who might be addressed emphatically as: ye children of men. [Barnes: As having human feelings, passions, and purposes, in strong distinction from that righteous God to whom he had just made his solemn appeal.C. A. B.] According to most interpreters, the reference is to the prominent men among the crowd, among whom, then, here, the few unsatisfied and perplexed companions of David, the heroes (Tholuck), beloved men (Luther), or since Kimchi, the aristocracy, whose instrument Absalom was, the great fellows in Luthers margin, who dishonored the royal dignity at the same time that they violated Davids personal honor. [It does not seem necessary to give to ish an emphatic signification. There is no contrast here with adam. The contrast is with God, as Hupfeld and Barnes show. Yet the reference is not so much to human weakness and a carnal mind, as to the fact that whilst men dishonor him, God has honored him, and will honor him again by hearing his prayer. And then when man is contrasted with God, even though a vir or an ish there is necessarily implied in this contrast human weakness and littleness.C. A. B.]

Vanity.This hardly means: worldly vanity (De Wette), but either the vanity of their designs (Kimchi), or, still better, the vanity of their reasons, to which they appeal in their rebellion, which conceal from themselves and others its true character. It is not necessary, therefore, to regard the rebellion itself as marked with the name Lie [LeasingA. V. Old English word for lying and falsehood.C. A. B.] (Calv.). Lying and deceit have been the means of their demands. Comp. 2Sa 15:7 sq. (Hengst.). The Septuagint follows a different reading: ; so also the Vulgate, many ancient Fathers, and Augustine. The graves corde are then supposed by the interpreters to be: people either of idle and cowardly or of hard, obstinate and unfeeling hearts.

Psa 4:3. Wonderfully selected [set apartA. V.].The verb contains the idea of discrimination (Exo 8:18), more closely, the meaning of extraordinary distinction in the Divine government (Exo 33:16; Psa 139:14). The comparison of Psa 31:21 with Psa 17:7 only shows that there is no essential difference between and (as 37 Codd. Kennic, and 28 De Rossi read here , Deu 28:59; Isa 28:29). It cannot be decided from the word itself, whether we are to suppose here Divine distinction = wonderful guidance in general (Luther and most interp., Sept., , Vulg., mirificavit, for which, in many Psalters. admirabilem fecit or magnificavit, which already inclines to the other explanation), or whether there is meant here special selection = elevation to the royal dignity. With this last interpretation Calvin, partially following the example of the Syriac with Rabb. Isaki and Kimchi, unites directly to the verb the which follows somewhat later in the passage; whilst Hengstenberg unites it closely with the noun which immediately precedes it, as those do also who advocate the first mentioned explanation. These, then, translate, mostly, his holy one (the plural of the Vulg. is against the text), and take it in the ethical sense = his pious one, following the Sept.: . The grammatical connection is then usually more correctly explained after the analogy of Psa 17:7 (Rosenm.), at the same time, with a different meaning of the word. Thus Ewald, Maurer, Olsh, De Wette translate: he that is faithful to him; Camphausen: he that is devoted to him; Hitzig: his friend; J. H. Michaelis: gratiosum sibi. Hupfeld endeavors to show that the parallel passage, Psa 31:21, favors the connection of with the verb, and that , a denominative of , must derive its meaning from the specific idea and terminus of the grace and mercy of God, first of all towards Israel, then towards the individually pious; and that the passive form of the verb also, according to the passive meaning = favored, standing in a condition of grace, in a covenant of grace with Jehovah in the Old Covenant, is almost the only prevailing meaning; whilst the meaning accepted here by Calvin (benignum), and by him and Hengstenberg (one who has and exercises love), as the original and justifiable usage, seldom occurs (e. g., of Gods grace towards men, Psa 145:17; Jer 3:12; of the kindness of men towards one another, Psa 12:1; Psa 18:25; Psa 43:1; Mic 7:2; as a religious practice well pleasing to God, Hos 6:6, according to its nature and derivation as of Elohim or Jehovah, 1Sa 10:14; 2Sa 9:13), and originated from transfer, which goes to the farthest extent, Jer 2:2. Delitzsch hesitates respecting the derivation and meaning of this word upon which he erroneously lays the chief emphasis. But the emphasis, according to position and sense, belongs partly to the verb which, according to him, means not only mere selection, but wonderful selection, partly to the pronoun, whose position also at the end of the sentence, according to the grammatical connection which he approves, in any case attracts attention, and according to my view expresses this thought: that he who is distinguished by God is, in his position of grace and honor, not only of some importance for men, but also for God, and is designed, and stands ready for the Divine service and glory. This suits the situation better, and means more than if the Psalmist merely said that to which the grammatical separation of from the verb would lead: he has not been brought into his high position by men but by God, or also he has already experienced previously many wondrous guidances. But the analogy of Scripture is against the view that he sought the reason of his election, elevation, and support, in his subjective piety, goodness, or any other moral excellence, or that he would base on these the assurance that his present prayer would be heard. But it is frequently to be seen in sacred history that Jehovah has selected from the crowd of those whom He has favored, some one for His special use, who also is conscious of this relation, and may appeal to it for comfort.

Str. II. Psa 4:4. Tremble.[Stand in awe, A. V.], viz.: before the wrath of God. The translation of the Septuagint , as Eph 4:6 [Be ye angry and sin not] is grammatically possible, for the Hebrew verb denotes in general, to be shaken, to be unquiet; and indicates as well, trembling on account of wrath as of fear (Augustine, Luther, Hitzig). But in no case can the negative be drawn to the verb, (as Dathe, and even Hengstenberg). The context favors the view that here also, as in most cases, the trembling of the creature before the appearance of God (Hupf.) is used as the motive of warning. [Delitzsch: He warns His adversaries of blind passion, and advises them to quiet meditation and solitary consideration that they may not ruin their own salvation. Riehm: You may continue to be angry (until by Divine help your anger is shown to be unreasonable), but at least do not sin by abusing the man who is favored by Jehovah, but instead of giving vent to your anger in abusive words, speak in your heart upon your bed, and be silent. This suits the context, and since ragaz can scarcely mean holy fear of God without this explanation is preferable. Wordsworth supposes that David now turns from his enemies to his friends, and checks their wrath. David may be supposed to be addressing such zealous partisans as Abishai his nephew, who, when David was flying from Absalom, was transported with indignation against his persecutors, and craved leave to take off the head of Shimei, who cursed David, and was restrained by him in the spirit of this Psalm. See also Davids merciful charge with regard to the life of Absalom himself, 2Sa 18:5. The historical allusion of Wordsworth seems to be the most correct, the grammatical explanation of Riehm the most proper. It seems more harmonious with Wordsworth (vid. further below) to make the change from enemies to worldly-minded friends here, Psa 4:4 instead of Psa 4:6, as is generally done.C. A. B.]

The addition of in your heart [with your heart, A. V.] indicates the speaking [commune, A. V.] as an internal one, which every one does within himself, and indeed as spiritual consideration and deliberation; for the heart, according to Hebrew ideas, is not so much the pathological seat of the feelings, as the sphere of ethical, rational consideration in order to form determinations of the will. The quiet of evening, and the silence of the night which works mightily upon the inner life of man, is especially suited to such consideration and reflection as involves moral resolutions. The couches are therefore to be regarded as beds (Aben Ezra) and not as divans in the assemblies (Mich. Or. Bibl. X. 126).

Be still, could mean the silence from calumniation (Aben Ezra, Ewald, Kster, Olsh.) or even the keeping quiet, as well in the sense of quiet submission to the Divine will in contrast to murmuring and contradicting, as in that of discontinuing his movements (Hupf.) It is not correct to suppose that it is the discontinuance of the raging of the rebels in consequence of reflection (Hengst., Delitzsch). The explanation of Hitzig: those who are excited to anger might occasionally be angry, but not lend any words to their ill-humor towards God lest they sin, leaves entirely out of consideration the fact that even the language of anger kept close in the heart is a sin, and that Jehovah is a discerner of the heart. [However they might quiet their anger by meditation in the still hours of the night. And if this is addressed to his own followers, Joab and Abishai, etc., they had reason for righteous indignation, to be angry in the sense of the Apostle, but not to sin. They were to restrain their wrath by meditation, and be still, lest it should burst forth beyond its just limits and become sin. Perowne: Let the still hours of the night bring calmer and wiser thoughts with them.C. A. B.]

Psa 4:5. Offer sacrifices of righteousness.The difficulty of finding the true connection vanishes with the consideration that already in the previous verse the rebels received a Summons in the form of a warning to act righteously, and indeed essentially with reference to religion, and that this demand already passed over into direct exhortation; furthermore, that the rebels who were in possession of Jerusalem performed the sacrifices, but lacked the proper disposition which was likewise demanded by the law; finally that there is expressed not so much a contrast to a mean and vain trust in their own prudence, power, and earthly possessions, (De Wette), which their opponents were, it is true, in possession of (Psa 4:7 b.), and still less an encouragement to his timid companions to trust in God, but rather the contrast between those who depend on Jehovah, and those who depend on the ceremonies and lip service which they practice; for the rebellion against the Anointed of Jehovah can be consistent only with the latter and not with the former.Sacrifices of righteousness are not only those which are performed correctly according to the ritual; not only the sacrifices due on account of sins that have been committed, after the presentation of which they are to turn with hope to Jehovah (Ewald, Olshausen); so also not righteous works and moral actions in a symbolical sense (with which interpretation Hitzig regards as most correct, righteousness itself as the sacrifice which is to be brought, and indeed perhaps not righteousness towards the Psalmist, but proper behaviour towards Jehovah, whilst the glory due to Him is given, and the obligated trust is bestowed upon Him); but true sacrifices performed with a disposition in accordance with the will of God, and the meaning of the law.13

Str. IV. Psa 4:6. Many.These are no longer those previously addressed (the most interpreters, even Hitzig); but also not the people in general (Calv.); nor men of the world, who long after earthly blessings (Hupf. [Barnes]); nor companions in suffering in general, especially among the fellow-countrymen of the Psalmist (De Wette);14 nor unsatisfied complainers (Sachs); but those constantly increasing in number in Davids little band who were discouraged. The words are not an ordinary proverb of the carnal disposition of the multitude (Venema), nor a question of impatience or of reproach (Hupf.), but a doubting question of despondency in view of the future (Delitzsch). It is better to take it as a question than as an optative, (De Wette) although the latter is possible.

Lift upon us the light of thy countenance. These words are treated by Hupfeld and Camphausen as still the words of the many, but it is more suitable to ascribe them to the author, in whose intercession the two solemn expressions of priestly blessing, Num 6:25-26, make shine, lift up melt pregnantly together. It is doubtful whether there is not still a third reference entwined with the others by an allusion of the form (for the pointing compare Sommers Bibl. Abhandl. I. 110) to = banner, standard (Sachs: let stream; Delitzsch, better: let wave). But since Delitzsch himself grants that the derivation (Isaki, Rosenm.) from is not allowable, and the reference is only to be recognized by the eye, and not by the ear, it is advisable, with Aben Ezra, Luther, et al., to hold fast to this; that is like (which is indeed the reading of 1 Codd. Kenn.), especially as the last mentioned form of the imperative is used also in Psa 10:12 instead of the usual form, . E. von Ortenberg (Zur Textkritik der Psalmen, 1861, p. 2) wishes also to make the alteration even there. The Vulgate has signatum est, according to the Sept.: = made known by a sign, which is explained by most interpreters: it beams so that it may be known. [Riehm: instead of despairing, he believes; instead of complaining, he prays. He opposes his own prayer to the unbelieving question of the many.Upon us. Alexander: indicates the expansive, comprehensive spirit of true piety, extends the prayer to his companions in misfortune.C. A. B.]

Psa 4:7. Greater than [More thanA. V.].This sentence is very much contracted, and contains really three ellipses: (1) of an adjective, greater or better; (2) of the idea compared, joy; (3) of the relative either after time (Gesenius), or after new wine (J. H. Mich.), especially if we would translate according to the accents: than at the time of their corn and new wine, when they are abundant; and if we would not take the following as an independent clause: they are many. For the particulars comp. Hupfeld. Aben Ezra, Kimchi, Flaminus, Sachs, avoid the ellipses with the exception of that of the relative by the translation: since that their corn, etc. This translation is, however, connected with historical explanations which are entirely untenable The translation of the Vulg. follows the reading of the Sept.: of the fruit of their corn and wine and oil they had abundance. But instead of a fructu, many ancient Psalteries read (vid. Schegg) a tempore, which leads to the reading instead of . Ewald, Olsh., Camph. explain the suffix as impersonal. Hupfeld refers it to the many (Psa 4:6); most others, correctly, to the enemies of the poet, and indeed most properly thus: that the quiet joy of the royal Psalmist, who rejoices in God, whilst he is suffering want in a time when food can only occasionally be brought to him, owing to the hostility excited against him in almost the entire land (2Sa 16:1; 2Sa 17:26 sq.), is set far above the loud raging of his enemies, who revel in the abundance of harvest; consequently the historical reference is maintained even here against the supposition that the poet merely uses a proverbial expression (Hupf., Hitzig, Camphausen, et al.) in order to put his religious joy higher than the highest worldly joy.

[Delitzsch: David had come to Mahanaim, whilst the rebels were encamped in Gilead. The land round about him was hostile, so that he had received provisions as stolen for his support, 2Sa 17:26-29. Perhaps it was about the time of the feast of the Tabernacles. The harvest of grain and wine was past. A rich harvest of corn and new wine had been brought into the barns. Absaloms collectors of revenue had a strong support in these rich provisions of which they had the disposal. David and his little band had the appearance of a band of beggars and freebooters. But the king, who has been brought from the sceptre to the beggars staff, is even more joyous than the rebels. What he has in his heart is a better treasure than they have in their barns and cellars. Wordsworth: Many among you (David is speaking to his followers, who accompanied him in his flight from Jerusalem over the Mount of Olives, and look wistfully and despondingly on the city from which they were driven), many among you are saying, Where is any hope left? Who will show us any good? And he turns from them and raises his eyes to God: Lord, lift thou up the light of thy countenance upon us. We cannot now, it is true, offer the sacrifices of victims before the Ark at Jerusalem, but we may offer the sacrifices of the spirit. We have not access to the Urim and Thummim on the High Priests breast-plate in the sanctuary; but God will lift up the light of His countenance upon us. We cannot now receive the benediction of the Priests: 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 (Num 6:24-26); but the Lord Himself is ever present with us to bless us, and He lifts up the light of His countenance upon us. There is our true good. There is our genuine gladness,a gladness of heart,greater than any which our enemies can feel on account of the increase of their material blessings of corn and wine (Psa 4:7).C. A. B.]

Str. V. Psa 4:8. The rapid change of experience which is admitted to prevail is so inconceivable to some interpreters, that they do not even regard the assurance of the praying Psalmist that he has received joy from the Lord, as a principle derived from experience (with Hupfeld), to which the praying man can refer in joyful remembrance, with a glance towards the gracious light of the Divine countenance; still less, with Hengstenberg, do they allow without question that it is an expression of the comfort of faith received into the heart in consequence of the prayer just uttered, and of the assurance of faith in its being heard; so also they do not put a pause somewhere between Psa 4:6-7 as indispensable, that the agitated breast of the poet may have time to breathe, in order that his feelings may become composed; but they suppose a longer space, and postulate for it a joyful heart, which then Hitzig has spun to the conjecture that Psa 4:7-8 might have been subsequently added by the poet.

If a particular event is insisted on between Psa 4:6-7, then it is easier, instead of conjecturing any unknown good fortune, to suppose the fact well known to all experienced believers, that in ardent prayers made in times of severe calamity, they receive a Divine promise of certainly being heard, and are transported with a bound from sickness to joy by the gracious countenance of God shining upon them personally in the most fearful night of calamity. But even this spiritual explanation is entirely unnecessary here, for the supposition of a change of sentiment is simply forced into the text. Already in Psa 4:3 the Psalmist has expressed the confidence that his prayers would be heard, in the assurance of his peculiar relation to God, and from this position called upon his enemies to repent. From the same situation and confidence he continues to speak when he draws forth from their sighs and murmurs, the question circulating among his followers which had remained true to him, though discouraged. This question must be answered, and he answers it at once, but not theoretically or didactically, but practically, religiously and ethically, so that the hearers who are spiritually wretched may be drawn into his comforting exercise, viz., to prepare themselves a peaceful and quiet sleep in the midst of their enemies by invoking Divine grace, by thankful confession of blessings already experienced, and by resignation to the protection of the Almighty.

Directly will I lay me down and sleep.The adverb, according to Hupfeld, is without emphasis and merely serves to unite two synonymous verbs. But it is this very coincidence of that which the two verbs thus combined express, that is here undeniably expressed by the adverb, Psa 141:10; Jer 42:14 (Ewald, Delitzsch, Camph., Hitzig), which, after Aben Ezra, is explained by some: at the same time with my enemies; by others: together with my enemies. [Perowne: At once will I lay me down and sleepas soon as I lie down, I sleep, not harassed by disturbing and anxious thoughts.C. A. B.]Alone in safety.It is doubtful whether the adverb is to be connected with Jehovah according to the authority of the Punctators, for which, among recent interpreters, Ewald, Olsh., Camph. decide, and Hupfeld also at least inclines to this, because the reference to Jehovah as the only ground of his safety corresponds with the previous contrast (Calvin: the alone sufficient One, who recompenses the whole world); or whether it belongs to the speaker in the signification alone, separate, with which the idea of safety and intimacy is

connected (especially clear in Jer 49:31). I decide for this last interpretation, which is found in Sept., Vulg., and all ancient translations, and Sachs, De Wette, Von Lengerke, Delitz., Hitzig, among recent interpreters, because this not only gives a good sense, but because only Deu 32:12 can be adduced in the language for the possibility of the first signification, whilst all other passages are in favor of the latter, especially Deu 33:28 is analogous, and perhaps typical, just as for the last words of the Psalm, Lev 25:18-19. Hengstenberg, who makes this prominent, would unite both references and adduces as a real parallel, Deu 33:12. [Riehm: The thought that Jehovah is the only protection, is without motive in the context, as it is not said that he lacked other protection, nor of the many that they sought other protection anywhere else. The and are parallel, and express a common idea as the two verbs in the first member. So Alexander: Alone in safety thou wilt make me dwell. These remarks of Riehm are convincing. Delitzsch: The iambics with which the Psalm closes, are as the last sounds of a cradle song, which dies away softly, and as it were, falling to sleep itself. Dante is right; the sweetness of the music, and harmony of the Hebrew Psalter, has been lost in the Greek and Latin translations.C. A. B.]

DOCTRINAL AND ETHICAL

1. He who knows the moral nature of God, stands in a gracious personal relation to Him, and experiences Divine assistance; has, even in severe times, joyfulness in prayer, courage for the struggle ordained for him, confidence in the help of God, and comfort with reference to the issue of his affliction.

2. Righteousness and Grace are not opposed to one another in God, but man must not forget that he must enter into positive and active relations with reference to both of these attributes of God, if he would obtain and retain righteousness, peace, and joy. He who is perplexed with Divine government amidst the confusion in the worlds movements, and asks: where then is Providence? demands that he should be directed to the sun in clear noonday (Chrysostom).

3. He who is assured of his election, and his favor with God, loses all fear of man. But he must value the position given him, and should not only defend himself therein against calumniation, and stand out against assaults, but should strengthen himself in it by submission to God, and remind others, even his adversaries, of their duty, and stimulate them by warning, admonition, and summons, to perform their obligations.

4. Where God causes His face to shine, there man is enabled to behold what he desires to see for his comfort and consolation in hours of gloom, which either he could not perceive in the hour of affliction, or could not profit by it, owing to the care, and fear, and unbelief, and doubt, which darkened his soul. The hope of faith is opposed to the doubt of unbelief, and the protection of God is better than many thousands of guards, and warlike companions.

HOMILETICAL AND PRACTICAL

We do well, first of all, to speak with God, and then to transact business with our neighbors.When the world is at enmity with us the friendship of God is: 1) The best consolation; 2) the surest help.There is no night too dark to be illuminated when God shows us the light of His countenanceThe best care for our welfare is: 1) The thankful acknowledgment of Gods mercy; 2) the consideration of Gods justice; 3) the fervent supplication for confirmation of Gods faithfulness and omnipotence.All the ways of the pious begin and end with trust in the faithful God.He who appeals to his state of grace must see to it: 1) That he makes his own calling and election sure; 2) that he helps others to be saved.The pious have these constant gains: 1) Righteousness, from faith in the grace of God; 2) joy in God, raised above all anxiety and desire for the world; 3) the peace of God which passeth all understanding.A pious man may be sorely afflicted in the world, yet he will never feel that he is forsaken by God.The righteous have always joy and peace.The worst darkness is that of the soul which believes it can see no future good.He who lives in the favor of God, serves the Master by day, commits himself to Gods protection by night, and so has joy and peace.Our happiness does not consist in eating and drinking, but in having a gracious God and a good conscience.

Starke: Prayer is the comfort of a sorrowful heart; for we know that God hears our prayers.When we pray to God we should, as it were, support the prayer with the previous mercies of God; for experience worketh hope, which maketh not ashamed, Rom 5:14.Whoever would be great with God must be unimportant in the eyes of the world.All that worldlings esteem to be great is only vanity, nothingness, and perishable; when they regard it as in the highest degree necessary, yet it does not last, or stand the test.Gods ways, in dealing with His own, are not crooked ways, which lead to hell with lies and deceit of a corrupt nature, but He leads them secretly, in holy truth and wisdom.All disorderly affections are sinful; learn, Christian, to be still, and to judge with composure that which would move you to anger.The sacred fire of indignation for the honor of God and against evil, must on no account be confounded with the strange fire of carnal anger.He, who is honored with the favor of God, can easily overcome the contempt of the world.That security which is to be condemned, comes from the flesh, but that which is blessed comes from faith, and produces true peace.There is no true rest or safety to be found without communion with God; no hurtful disquiet or danger need be feared when under the gracious protection of the Master.Luther: What can goodness have, which God has not?Bugenhagen: No one can truly hope in God, and trust in Him alone, without offering to Him the sacrifices of righteousness.Osiander: When we suffer similar need, we may yet be cheerful, if only we have a gracious God.He who trusts in God is safe from all danger, or is sure, in the midst of danger, of having by His action a safe issue.Selnekker: Do what is commanded thee,do not mind the cunning and artfulness of others,commit all that to the righteous God,He will smooth all difficulties.Moller: Many who seek rest, sin through impatience, because they do not console themselves with the mercy of God.Arndt: The joy of the believer should not come from the flesh, but from God alone.Bake: I have prayed, and pray still, and will pray all my life; I will die a suppliant.Frisch: The movements of the heart cannot be prevented so far as their first impulses are concerned; yet a believer may refrain from giving his approbation, and prevent an outbreak in gesture, word, or deed.Taube: The blessed relation of a child of God to the world: 1) He is alone in the world, but depends entirely upon his God; 2) he testifies before the world of their evil life and ways, as well as of his God and his religious life, and both in the spirit of truth and love; (3) he rests in God, with a joy and peace, which the world does not possess or know.

[Matt. Henry: Godly men are Gods separated, sealed ones; He knows them that are His, hath set His image and superscription upon them.Spurgeon: Observe that David speaks first to God, and then to man. Surely we should all speak the more boldly to men, if we had more constant converse with God. He who dares to face his Maker will not tremble before the sons of men.Election is the guarantee of complete salvation, and an argument for success at the throne of grace. He who chose us for Himself, will surely hear our prayers. The Lords elect shall not be condemned, nor shall their cry be unheard. David was king by Divine decree, and we are the Lords people in the same manner; let us tell our enemies to their faces that they fight against God and destiny, when they strive to overthrow our souls.Stay, rash sinner, stay, ere thou take the last leap. Go to thy bed and think upon thy ways. Ask counsel of thy pillow, and let the quietude of the night instruct thee! Throw not away thy soul for naught! Let reason speak ! Let the clamorous world be still awhile, and let thy poor soul plead with thee to bethink thyself before thou seal its fate and ruin it forever.Corn and wine are but fruits of the world, but the light of Gods countenance is the ripe fruit of heaven. Thou art with me, is a far more blessed cry than Harvest home. Let my granary be empty, I am yet full of blessing, if Jesus Christ smiles upon me; but if I have all the world, I am poor without Him.Sweet Evening Hymn! I shall not sit up to watch, through fear, but I will lie down; and then I will not lie awake, listening to every rustling sound, but I will lie down in peace, and sleep, for I have naught to fear. Better than bolts or bars is the protection of the Lord.A quiet conscience is a good bed-fellow. How many of our sleepless hours might be traced to our untrusting and disordered minds. They slumber sweetly whom faith rocks to sleep. No pillow so soft as a promise; no coverlet so warm as an assured interest in Christ.Spurgeons Treasury of David.Thomas Watson: We set apart things that are precious; the godly are set apart as Gods peculiar treasure (Psa 135:4); as His garden of delight (Song Son 4:12); as His royal diadem, (Isa 43:3); the godly are the excellent of the earth, (Psa 16:3); comparable to fine gold, (Lam 4:2); double refined, (Zec 13:9). They are the glory of creation, (Isa 46:13). Origen compares the saints to sapphires and crystals; God calls them jewels (Mal 3:17).C. A. B.]

Footnotes:

[13][Wordsworth, in accordance with this view, which seems to be more correct, speaking to his followers: Ye are now excluded from the privilege of access to Gods altar on Mount Zion: but still you may offer sacrifices of righteousness, the sacrifice of the heart. Offer sacrifices of righteousness in mercy and meekness, not with hands stained with blood.C. A. B.]

[14][De Wette supposes that the Psalmist reflects upon the many who suffer with him, and includes them in his prayer. The prayer is the optative expressing the longings of their soul and his own. O that we might see prosperity.C. A. B.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Psalms opens with prayer, then an address showing the folly, as well as danger, of pursuing vanity; the close of the Psalm determines that the happiness of man must be alone found in the favor of God.

To the chief Musician on Neginoth. A Psalm of David.

Before I enter upon the Psalm itself I would beg the Reader’s attention to the title of it. Some have thought that this Psalm was used in the temple service, and sung there. And they that have drawn this conclusion suppose also, that Neginoth meant stringed instruments, similar to what is said Hab 3:19 . But while I do not presume to say otherwise, I venture to throw out a conjecture, that this Psalm was addressed to an infinitely greater person, than any among the sons of men. The Septuagint read the word which we have rendered in our translation ‘chief Musician Lamenetz, instead of Lamenetzoth; the meaning of which is unto the end. From whence the Greek and Latin Fathers imagined, that all the Psalms which bear this inscription refer to the Messiah, the great end. If so, is not this Psalm, and indeed all the Psalms that are so addressed to the chief Musician, directed to Jesus? I ask the question, let the Reader remember; I do not determine it. But if there be any foundation for the idea, surely it is an interesting one, to take with us in our searching for him through the whole book of Psalms, from whence we know, as well as other parts of scripture, the Lord Jesus spake to his disciples concerning himself. Luk 24:44 .

Psa 4:1

Is not this holy cry to God founded on the plea of him and his merit, who is truly called the Lord our righteousness; and who is made of God to his people, both wisdom and righteousness, sanctification and redemption? If the prayer be thus read with an eye to Jesus, it becomes a blessed argument indeed. And the other part of the motive for redress is also very sweet and important. We take the most effectual method to obtain new mercies, when we remind God of his past favors. What indeed can be more grateful to the Lord, than, by thus acting faith upon what the Lord will give, to tell him what he hath before bestowed upon us? But is there not even a higher sense to be put upon this verse? May we not without violence consider the prayer as the supplication of the God-man Christ Jesus? Heb 1:7-8 .

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

Psa 4

Augustine quotes this Psalm as of special value, and worthy to be sung aloud before the whole world for an expression of Christian courage, and a testimony of the peace God can give in outward and inward trouble ( Conf. IX. 4). ‘I will both lay me down in peace, and sleep: for Thou, Lord, only makest me dwell in safety’.

James Melville quoted it, among others, when he was dying, ‘This being done, he comforteth himself with sundrie speeches out of the Psalms, quhilk he rehearsit in Hebrew; as, namely, ane speech out of Psa 4 th, “Lord, lift up the light of Thy countenance upon me”. Psa 27 th, “The Lord is my light and my salvation, quhat can I fear?” Psa 23 rd, “Albeit I walk through the valley of the shadow of death, yet will I fear none evil, because God is with me”. The candell being behind back, he desired that it should be brought before him, that he might see to die. By occasioune thereof, he remembered that Scripture, Psa 18 th, “The Lord will lighten my candell; He will enlighten my darkness”.’

John Ker.

References. III. International Critical Commentary, vol. i. p. 24. IV. Ibid. pp. 24, 29. IV. 4. R. Hiley, A Year’s Sermons, vol. i. p. 17. IV. 6. Archdeacon Sinclair, Christ and Our Times, p. 1. R. Flint, Sermons and Addresses, p. 82.

Sun of My Soul, Thou Saviour Dear

Psa 4:8

I. To go to sleep is a thing of exceeding solemnity, because, when we close our eyes, we cannot be sure that our waking will be in this world. There is only a step between the present life, which in the daytime seems to be the only real life, and the life to come. II. It is the height of meanness as well as of folly to lie down without contemplating the goodness of Him who neither slumbereth nor sleepeth, and to Whom alone we are indebted for the safety of our persons and dwellings. In this age of ours, which makes an idol of Action, and which clamours for rapidly gained results, Meditation and especially that kind of meditation which passes into prayer has practically become a lost faculty.

III. I can suggest no more effectual remedy for this spiritual atrophy than the reading or singing of an evening hymn before we close our eyes in sleep. I prescribe an evening hymn because there is no season that lends itself like the night to holding converse with the things belonging to the spirit.

There are three great evening hymns in our language, and without awarding the palm to any one of them, it may be observed that ‘Sun of my Soul,’ Keble’s greatest hymn, is the work of the most original and the most popular of English sacred poets, and, according to Julian, ‘one of the foremost hymns in the English language’.

W. Taylor, Twelve Favourite Hymns, p. 115.

References. IV. 8. J. Keble, Sermons for Holy Week, p. 230. C. J. Vaughan, Voices of the Prophets, p. 75. S. A. Brooke, The Spirit of the Christian Life, p. 277. A. Maclaren, Life of David, p. 246. J. Parker, The Ark of God, p. 125. I. Williams, The Psalms Interpreted of Christ, p. 111. S. Cox, Expositor (2nd Series), vol. iii. p. 178. Preacher’s Monthly, vol. iii. p. 356.

Fuente: Expositor’s Dictionary of Text by Robertson

Psa 4

[Note. This is the Evening Psalm, and probably it was composed at the same period as the preceding psalm. It is supposed that some of the expressions point to the period of the persecution of David by Saul; on the other hand, it is asserted that they are quite compatible with that of David’s flight from Absalom. There are no imprecations upon his foes, a circumstance which is considered to point to Absalom rather than to Saul. This was one of the psalms repeated by Augustine at his conversion. The psalm is addressed “To the chief Musician;” in the margin the word is “overseer.” Probably the inscription is to one who has obtained the mastery, or one who holds a superior post. We read of this officer in 2Ch 2:18 , 2Ch 34:12 . In 1Ch 15:19 it is stated that the musical directors Asaph, Heman, and Ethan had cymbals and took part in the performance, and hence the word “the chief Musician” would answer to “a leader of the band.” It is considered that the word precentor is perhaps on the whole the best equivalent The word Neginoth is a musical term, occurring in the titles of six psalms; it is derived from a root which means to touch the strings, and may point to the explanation “upon stringed instruments or with harp accompaniment.”]

1. Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.

2. O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.

3. But know that the Lord hath set apart him that is godly for himself: the Lord will hear when I call unto him.

4. Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.

5. Offer the sacrifices of righteousness, and put your trust in the Lord.

6. There be many that say, Who will shew 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.

The Quest for Happiness

This is a fair-weather psalm. David has been in distress, and now the clouds have been blown away and the blue sky has returned; so he does what many seldom think of doing: he thanks God for deliverance and enlargement, and takes no credit to himself. In his high spiritual delight he rebukes those who love vanity, and those who go after lies or leasing. This is the inevitable operation of piety: it must rebuke evil; it cannot be silent in the presence of wrong. People who had seen his distress had questioned his religion, and in so doing had sought to turn his glory into shame, and had exclaimed that vanity was better than prayer, and that lying was better than sacrifice. They pointed to facts in proof of their irreligious doctrine; they said, “Look at David; he prays, and faints; he calls out for God, and God lets him die amongst the stones of the wilderness; let us then pursue vanity, and let us take refuge in lies.”

Now David’s time has come, and the facts are all on his side. He falls back upon experience; he becomes his own argument; and his answer is so full, so wise, so firm, that it may be used as a defence by all who have proved the goodness and helpfulness of God in their distress.

Let us put David’s answer into modern words:

(1) You have mockingly said, Look at David in his distress; now that very captivity has been turned by the Most High, David replies: Look at me in my enlargement and thankfulness. My turn has come. You must not look at a man’s distress alone, and build an argument upon his sorrow; you must take into view the whole compass of his life. Will you say that the earth is a failure because of one bad harvest? It is important rigidly to apply this inquiry because of the tendency of the human mind to think more of trials than of mercies, and to magnify the night above the day. David would thus seem to take a philosophic view of human life, in that he will not have it judged by any series of details but will insist upon penetrating to the core and meaning of the whole. Refraining from such penetration, what can we expect from any survey of life but misapprehension? There is a middle line in life which alone affords a true basis of comprehensive judgment regarding the meaning of God in the mystery of our existence. No doubt there are days even in the Christian life which by their very darkness exclude God and cast a doubt not only upon his providence but upon his existence. There are other days so full of bright sunshine and high joy that the soul might be tempted to imagine that the period of discipline had closed and the time of self-restraint was at an end. Neither of these times must be taken by itself. We must blend them in our view, and consider what average they yield. In this instance David was justified in calling attention to his enlargement because his imprisonment had been a theme of rejoicing on the part of the adversary. As a retort the answer is seasonable and complete. But we have something more to do than to fashion quick and just retorts to the enemy; we have to put things together and to see how they shape themselves into an argument for the divine government, and an indication of the meaning of our own life and service upon the earth.

(2) David continues: You have been judging by unusual circumstances and special visitations of trial, but instead of this you should rest on great principles, and especially on the principle “that the Lord hath set apart him that is godly for himself.” Wholly so; he is as much the Lord’s when in sorrow as in joy, in the wilderness as in Salem: we must not regard sorrow as a brand or a stain; it is religious; it is part of the great school-scheme by which God trains, purifies, and strengthens men. When God sets apart a man for himself, the man must recognise the fact that he is not at liberty to change his place or to curtail the time of discipline. It is enough for him to know that “the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.” The godly man is strong in the conviction that God hath from the beginning chosen him to salvation through sanctification of the Spirit and belief of the truth. Again and again we must recognise the fact that appearances often seem to suggest that the godly man is forgotten. It is impossible to deny this if we limit our survey of the situation within limits too narrow to enclose even the outline of a plan. It would also seem at certain periods of the year as if God had forgotten the earth itself: for what blessing can there be in the thick ice or in the drowning rain? Yet even wintry circumstances are preparing for summer blessings. The year is neither all summer nor all winter: so it is with our human life; it also has its four seasons, and only by the four taken in their entirety can the life-year be wisely and rightly judged.

(3) David seems to have found an argument upon his circumstances to the effect: if you believe this, you will “stand in awe, and sin not;” that is, you will pray even in the storm, and you will bow down in homage when the Lord passeth by in judgment; you will go into the blighted wheat-field and say, “This is the Lord’s doing, and it is marvellous in our eyes;” a desolation shall teach you the power of the Most High. The word “awe” may be even taken here as suggestive in some degree of anger: that is to say, anger may rise against certain details in the providential plan: they are so aggravating, so disappointing, so hindering; but even whilst this anger rises it is to be undefiled by the presence of sin. David calls men to quiet meditation. What else could be the meaning of his word? “commune with your own heart upon your bed, and be still” that is, examine yourselves; see how far the explanation of outward disasters is in your own moral condition; reflect, and do not talk; think, and be quiet; if you set up words against the Most High, you will vex your own soul and grieve the Spirit. Commune talk to yourself reflect, but do not speak loudly, or you will become vulgar and profane. It was no unusual practice for the Psalmist to betake himself into silent contemplation of the divine way in life. “I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search.” Speech begets speech. Words are provocative of controversy. Better, therefore, to conduct our meditations in wordless silence; our communion being with ourselves and with our God. When all tumult ceases God’s softest tones may be heard, but whilst we live in the uproar of controversy, who can hear the going of the Most High?

(4) David continues: You ask a man what you are to do in loss, and pain, and sorrow. You take counsel one with another in days of storm and distress. Let me tell you what you ought to do: “Offer the sacrifices of righteousness, and put your trust in the Lord” ( Psa 4:5 ); continue in the way of duty; go to the sanctuary even when you have to grope for the sacred door in darkness; seek the altar, and say concerning God, “Though he slay me, yet will I trust in him.” Your temptation will be to omit the sacrifices and to divide your trust; resist the devil; hold fast unto the end, and you shall be lifted high above the tumult of the crowd. People will say to you, “Who will shew us any good?” Let your prayer be unto the Lord. The question is shallow and impertinent; it is limited to one set of circumstances; be not moved by it, but let your prayer still and for ever ascend unto God. Sometimes you will have no answer left but prayer. Facts will be against you logic will give you no help-human counsellors will be dumb but if amidst all opposition and difficulty you are still found praying, you will confound and abash the unbeliever and the mocker. In being driven to a religious refuge you will feel the need of being yourself more religious. It will be no mere ceremony in which you engage, but a complete sacrifice and surrender of the heart. As you approach the altar where you expect to find comfort you will hear the divine voice saying “Bring no more vain oblations…. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well.” We do not flee to the altar in any mean and selfish spirit, but as having some claim upon its protection by reason of our living union with God. If that living union has been in any degree impaired reparation must be instantly made. “Pay thy vows unto the Most High.” For the rest, even when persecution continues and the storm shows no sign of abating, the soul must take refuge in the doctrine “Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.” David quotes a saying which is familiar to all ages: “Who will shew us any good?” This is the quest of the human heart for happiness. It is the cry of men who are conscious that something is missing, and hope strangely mingles with its despair. It is as the cry of a stranger in a strange land whom night has suddenly overtaken so that he can see no hope of rest, yet all the while in his heart there is the hope that at any moment a glimmer may break through the darkness and give him joy. Whilst men are asking the question, the Church ought to be giving the sublime answer which is found in the sixth verse: “Lord, lift thou up the light of thy countenance upon us.” Religious deliverance is always wrought by light. We are not carried away in the darkness; we are the sons of the morning and children of the midday. We cannot forget the blessing we have already studied in the Book of Numbers: “The Lord lift up his countenance upon thee, and give thee peace.” The Old Testament saints were continually dwelling with rapture upon this thought of divine illumination. “Turn us again, O God, and cause thy face to shine; and we shall be saved.” “Make thy face to shine upon thy servant.” When the people were delivered and were put into possession of the land, the victory was not to be ascribed to their own sword, nor were they to lift up their arm as if it had gotten them their reward “But thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.” It is in vain for us to seek to cleanse the firmament of darkness; that great miracle lies only within the scope of omnipotence. We can invent temporary plans, we can enkindle dying lights, we can make partial suggestions which for a moment may relieve mental and moral pressure, but the all-filling light is the gift of God alone: hence the cry of the saints of all ages has been that God would once more say “Let there be light.” The Apostle Paul recognised this great blessing of light in the words “God… hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” The Christian may pray for light, that even the brightest day may be brighter and the light may be as the day.

(5) In the next place David says something which cannot be understood by the mere letter; it can be understood only by those who have passed through the same experience. He says, “Thou hast put gladness in my heart, more than in the time that their corn and their wine increased” ( Psa 4:7 ). The idea is that in loss and poverty and apparent desolation there may actually be more gladness, more real and lasting spiritual delight, than in times of prosperity. The idea goes further than this and in another direction. The good man the man whose trust is in the living God has more gladness in his poverty than the worldly, unbelieving, mocking man has in all his corn and wine. There is a sufficiency that brings no content, and there is a poverty that cannot dry the springs of the soul’s gladness. “A man’s life consisteth not in the abundance of the things which he possesseth.” The rejoicing of the spiritual man is in spiritual riches. Jesus Christ said he had bread to eat that the world knew not of. When the heart is right towards God it does not feel the coldness of the wind or the pinch of poverty, being lifted high above all these lower influences and having conscious possession of all the blessedness and wealth of heaven. It must not be supposed that when corn and wine increase that gladness increases in proportion to the store. “Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.” The only enduring joy is in righteousness. The eternal heaven is in the eternal truth.

Thus David retires from the controversy to lie down and sleep though his enemies be many and his foes be men of might. He finds true safety only in the Lord; yea, when he appears to have no home and no rest, he feels that he is encircled by the everlasting arms. There is room in the tower of God for thee, my soul! Run away from all controversy, and make thyself quiet in God! “The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders.”

Note

Offerings of righteousness. Another direction he gave them was to “sacrifice the sacrifices of righteousness, and trust in Jehovah.” Absalom at Hebron had been sacrificing too ( 2Sa 15:12 ); but his sacrifices were of quite another kind. He professed to be paying a vow which he had never vowed; to be serving God, while he was preparing to push God’s anointed from the throne. At the same time he was putting his trust in Ahithophel, whom he had sent for ( 2Sa 15:12 ), and not in the blessing of God, whose favour he was professedly seeking by these sacrifices. The direction resolves itself into three parts: (a) to come before God with sacrifices free from all taint of knavery and wickedness; (b) to rest all their hopes of success on his interposition; (c) to expect with confidence his aid. Dalman Hapstone, M.A.

Fuente: The People’s Bible by Joseph Parker

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 4:1 To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: thou hast enlarged me [when I was] in distress; have mercy upon me, and hear my prayer.

To the chief Musician ] Or, To the most excellent music master, 1Ch 25:1-2 , to the chief chanter, Asaph, was this, and some other psalms, committed, that they might be sung in the best manner, and with greatest care. So Alexander, on his death bed, left his kingdom K , Optimatum optimo, to him that should be the best of the best. A was Cicero’s motto, that is, strive to excel others, to crop off the very top of all virtues, , as Scipio is said to have done; to be best at anything, to be careful to excel in good works, Tit 3:8 , and to bear away the bell, as we say, in whatsoever a man undertaketh, Hoc iamdiu consecutus est Roscius, ut in quo quisque artificio excelleret in suo genere Roscius diceretur (Cic. de Orat.).

On Neginoth ] i.e. Instruments pulsatilia, stringed instruments, such as are to be touched, or played upon with the hand. Lord, saith Nazianzen, I am an instrument for thee to touch. Let us lay ourselves open to the Spirit’s touch; and so make music.

Ver. 1. Hear me when I call, O God of my riqhteousness ] That is, O thou righteous Judge of my righteous cause, and of my good conscience. David speaketh first to God, and then to men. This is the right method. We therefore speak no better to men, because no more to God. It is said of Charles V, that he spent more words with God than with men. When we are vilified, and derogated by others, as David here was, let us make God acquainted with our condition, by his example. But why doth David beg audience and mercy in general only, and not lay open to God his particular grievances? Surely because he looked upon the favour of God as a complexive blessing, that perfectly comprehendeth all the rest; as manna is said to have had all good tastes in it. For particulars, David was content to be at God’s disposal. “I humbly beseech thee, that I may find grace in thy sight, my lord, O king,” said that false Ziba to David, 2Sa 16:4 ; q.d. I had rather have the king’s favour than Mephibosheth’s land. David really had rather have God’s love and favour than all this world’s good; and therefore so heartily beggeth it above anything.

Thou hast enlarged me when I was in distress ] Heb. Thou hast made room for me. Hoc autem in prophetia dictum est, saith R. David. This was prophetically spoken. Thou hast, that is, thou wilt enlarge me who am now in distress. God will surely be nearest unto his in their greatest straits; and because they have made him the God of their mountains, he will be the God of their valleys also.

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

This is inscribed “To the chief musician on stringed instruments: a psalm of David.” It appears to spring from the same occasion, but goes out more in expostulation to others, with directions for the godly; and it was meant for public service, as its companion Psa 3 seems rather private or personal. It breathes no less confidence in looking to Jehovah, but pleads righteousness also. There is a practically good conscience, no ground of standing before God but good for his appeal (vers. 1, 2). It was not merely evil done to a man, but to him whom God had set over His people to be His king. Yet their heart went out to a worthless thing, their zeal was spent on a false object. So we can say that he that does the will of God abides for ever. Here the word is, “But know ye that Jehovah hath set apart him that is godly for himself: Jehovah will hear when I call up to him” (ver. 3). If he prayed, he counted on the answer. It is not the offended dignity of the king, nor yet the claims of the separated priest. The object of grace looks for grace, even if he were a king; and all the more, because Jehovah set him apart to Himself. How Christ entered into this, who can tell out? Nor does Jehovah fail to direct the gracious godly one (vers. 4, 5). Thus self-judgment, integrity of worship, and confidence are cherished. “Many are saying, who will show us good?” The saint’s answer is ready, and it is a prayer of faith and love (vers. 6, 7). What are men’s passing benefits to compare with the light of Jehovah’s countenance? He alone is peace and security too, and the godly man loves to have it thus. So the close is, “In peace I will both lie down and sleep, for thou alone, O Jehovah, causest me to dwell safely” (ver. 8).

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 4:1

1Answer me when I call, O God of my righteousness!

You have relieved me in my distress;

Be gracious to me and hear my prayer.

Psa 4:1 Notice the imperatives used to implore God.

1. answer me BDB 772, KB 851, Qal imperative, cf. Psa 27:7

2. be gracious to me BDB 335, KB 334, Qal imperative, cf. Psa 25:16; Psa 69:16

3. hear my prayer BDB 1033, KB 1570, Qal imperative, cf. Psa 17:6; Psa 39:12

The psalmist expects God to hear and act (cf. Psa 3:4; Psa 6:8-9; Psa 17:6; Psa 86:7)! Prayer is not only request, it is fellowship! We need Him even more than our answered requests!

Notice how the psalmist characterizes God.

1. O God of my righteousness (see Special Topic: Righteousness )

2. O God, reliever of my distress

There are so many personal pronouns in these first two verses! YHWH is the only source of righteousness, which brings peace (both physically and spiritually)!

NASB, NKJVrelieved me

NRSV, LXXgave me room

NJBset me at large

JPSOA, REBfreed me

The Hebrew word (BDB 931, KB 1210, Hiphil perfect) is an idiom for a wide space (cf. Psa 18:19), the opposite of restriction (i.e., oppression, tribulation, narrow straights, BDB 865, distress). Its metaphorical nature can be seen in Gen 26:22; Deu 33:20; Psa 25:17; Isa 54:2; Isa 57:8.

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

Title. A Psalm. See App-65.

Hear = Answer.

God. Hebrew. Elohim. App-4.

God of my righteousness = My righteous God. Genitive of relation or object.

Have mercy = be gracious, or show favour to.

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 4:1-8

The fourth psalm is to the chief musician on Neginoth. Now Neginoth is a stringed instrument, and it is mentioned in connection with several of the Psalms–3, 5, 53, 54, 60, 66, and 75. So it is some kind of a stringed instrument that they had in those days. And so this psalm was to be accompanied as they sang it with this particular stringed instrument. David probably wrote not just the psalm, but the music, and also scored for the Neginoth so that the Neginoth player could play along the chords with them as they were singing.

Here me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer ( Psa 4:1 ).

This is really a prayer of the evening. As David is calling unto God.

O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after deceitfulness [or deception]? But know the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him. Stand in awe, and sin not: commune with your own heart upon your bed, and be still ( Psa 4:2-4 ).

In the evening, just lying there, commune with your own heart, just be still before the Lord. Just let your heart be in communion with Him.

Offer the sacrifices of righteousness, and put your trust in the LORD. There be many that say, Who will show us any good? ( Psa 4:5-6 )

Now, again, in the last psalm he was talking about those that say there is no help for him in God. There are always those negative people around. And there are always those who are going to say, “Who is going to show us any good?” David’s answer,

LORD, lift thou up the light of thy countenance upon us. For thou hast put gladness in my heart, more than in the time that their corn and their wine increased ( Psa 4:6-7 ).

That is, those people who are negative about God. “What good does it do to pray? What good does it do to worship God? Who’s gonna show you any good?” David says, “Lord, you have put happiness, gladness in my heart, more than theirs when they are in the midst of their thanksgiving, their harvest, their wine.”

I will both lay me down in peace, and sleep: for thou, LORD, only makest me to dwell in safety ( Psa 4:8 ).

So the glorious ability of the child of God to sleep even in the midst of problems, because of our trust in the Lord.

Psa 5:1-12

Psa 5:1-12 is a prayer of the morning. Psa 4:1-8 was the prayer of the evening, and now for the morning.

Give ear unto my words, O LORD; consider my meditation. Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and look up ( Psa 5:1-3 ).

This again is upon a Neginoth, the psalm of David. And he said,

For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all of the workers of iniquity. Thou shalt destroy them that speak deceitfully: the LORD will abhor the bloody and deceitful man ( Psa 5:4-6 ).

Now the bloody, this is an old English kind of a word. Over in England to say, “You are a bloody bloke,” is really a bad thing. Where’s Malcolm? He’ll tell you that in England the word bloody is really a gutter type of word. You have got to really watch your language when you go really from one culture to the other, because you can be saying things that are sort of weird.

When I was over in England I was speaking to a group of ministers, and I was sharing with them a little bit about the history of Calvary Chapel. And how before we came, the group of people that were praying whether or not to try to keep going or just to quit. And they were discouraged; there were only about twenty-five people here. They had a little church down here on Church Street here in Costa Mesa, and they had gone for a couple of years and were actually just deciding to whether or not to try to go or not. And so a prophecy came to them. And in the prophecy the Lord said that, “Chuck Smith is going to come down and be your new pastor and the church is going to be blessed. You are going to out grow this facility; you are going to have to move onto the bluff overlooking the bay. The church will be going on the radio nationally and it will be known around the world.” Twenty-five discouraged people ready to quit and a prophecy like that, and you have the same attitude as the guy upon whom the king leaned when Elisha said, “Tomorrow they will be selling a barrel of wheat for sixty cents in the gate of the city.” And he said, “If God could open up the windows in heaven, could such a thing be?” It seemed utterly impossible. The prophecy went on to say, “As soon as Chuck comes down, he’s not going to like the church. He is going to suggest that you remodel it. Remodel the platform and all.” And, it was just an encouragement, “Get in and do it.”

They didn’t tell me anything about the prophecy. In fact, when I finally said, “Yes, I will come down,” they called me back the next day and they said, “Don’t bother. We have decided to quit. We just have had it.” I said, “Hey, I have already resigned. I’m on my way, you know.” So the first Sunday, all of us went out for lunch together to the Sizzler. And I took the napkin on the table, and I said to the guys, “We really need to remodel the church, and here is what we need to do to the platform.” And I began to draw on the napkin, remodeling design for the church. Now, they didn’t tell me about the prophecy. I didn’t know anything about it, but they all began to get real excited. They said, “That sounds great! Lets start this week.” And I thought, “Wow! This is all right. I’ve got an eager crew here, you know.”

And so I was relating this to the ministers in England how that I took out a napkin and I began to draw the plans on the napkin. Afterwards my host over there said, “Um, in England we call baby diapers a napkin.” So he said, “All of those ministers were giggling because they pictured you drawing plans on a baby diaper.” So it is interesting how one culture changes the thoughts and the meanings. Of course, that’s not quite as bad as when I was in New Guinea and I decided to use one of Romaine’s phrases, but never again. As I, at the close of the missionary conference, told those Wycliffe missionaries how the conference was just such a great blessing to us. I said, “I’ve just been blessed out of my gourd since I have been here.” Not realizing that New Guinea tribesmen often wear gourds over a certain part of their body. The place broke up.

Now I don’t know what the word bloody means really, but it’s a dirty word in England. So being an English translation of a Hebrew word, it’s a word that doesn’t really commentate to us the dirtiness of it, that it is. It is a dirty kind of a man. But it doesn’t really connotate in our minds. But David used it several times in the psalm concerning the deceitful man and the evil man. So he speaks, “The Lord will abhor the bloody and the deceitful man.” That will mean much more to an Englishman than it does you.

But as for me ( Psa 5:7 ),

Now here is the contrast. Now, as I told you, poetry to them is contrasting ideas or the compounding of an idea. Here comes the contrast,

But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple. Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face. For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee ( Psa 5:7-10 ).

Contrast.

But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defend them: let them also that love thy name be joyful in thee ( Psa 5:11 ).

This is a beautiful psalm, really. “Let all of these who put their trust in Thee rejoice.” If you put your trust in the Lord, then you should be rejoicing, shouting for joy. Why? Because God defends you. “Those that love Thy name, let them be joyful in Thee.” God does want the consciousness of our daily walk in life to be that of joy.

For thou, LORD, will bless the righteous; with favor will thou encircle him as with a shield ( Psa 5:12 ). “

Fuente: Through the Bible Commentary

Psa 4:1. Hear me, when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.

Past experience is a sweet solace in the hour of trouble. Thou hast enlarged me when I was in distress. Think of what God has been to you, you tried ones, for he will be the same still. And can he have taught you to trust in his name, And thus far have brought you to put you to shame? Is this Gods way to be gracious to his people, and then to turn against them? God forbid. Pray, then, with the grateful memory of all his loving-kindness. Thou hast enlarged me when I was in distress. Have mercy upon me, and hear my prayer.

Psa 4:2. O ye sons of men, how, long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.

How long will ye take to lies? How long will you abuse a character which deserves not your censure? How long will you pour contempt upon God, whom you ought to serve? But know He talks to them as if they did not know, while they thought themselves the most knowing people in the world.

Psa 4:3. That the LORD hath set apart him that is godly for himself:

He has marked him out to be his own peculiar treasure. The Lords portion is his people. Jacob is the lot of his inheritance. Now if God has marked out his people to be his own, he will defend them. He will guard them against every adversary. They shall not be destroyed.

Psa 4:3. The LORD will hear when I call unto him.

The sweet assurance that prayer will prevail is one of the best comforts in the cloudy and dark day.

Psa 4:4. Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.

Tremble and sin not. Unhappily, there are many that sin and tremble not. They reverse the text. A trembling saint is often all the more saint because he trembles. Tremble and sin not. If there is not a mixture of prayer with our hope and our confidence, it is like meat without salt in it. It is apt to grow corrupt in prosperous sunny weather. Oh! for the fear of God in our hearts! Stand in awe, and sin not. Commune with your own heart. A man ought to be the best of company to himself. It is one reason why we should be well acquainted with the Word of God that if ever we are left alone, we may be good companions to ourselves. Commune with your own heart upon your bed, and be still. Hush that babel. Let God speak. Get to your bed, away from the noise of the streets and the roll of the traffic. Commune with your own heart upon your bed, and be still. Some men cannot bear stillness. The quiet of their own hearts disturbs them. There must be something very rotten in the state of the mans life who loves not some seasons of solitude. Some of us are less alone when we are alone, and most at home even when others count themselves abroad. Commune with your own heart upon your bed, and be still.

Psa 4:5. Offer the sacrifices of righteousness,

Bring your prayers, your praises. Present to God your hearts, your love, your trust.

Psa 4:5-6. And put your trust in the LORD. There be many that say, Who will shew us any good?

Gaping about for some good thing; thirsting they know not what they are thirsting for. Who will show us any good? Come from the east, or the west, or the north, or the south; only bring us something that promises pleasure, and we are your men. There be many that say, Who will show us any good? But we say not so. Our saying is another sort.

Psa 4:6. LORD, lift thou up the light of thy countenance upon us.

Is not that what many of you are saying tonight? You know what you want. You know that there is nothing else that will satisfy you. Lord, lift thou up the light of thy countenance upon us. We are not well. Lord, we ask thee that it may be well between our souls and thee.

This exposition consisted of readings from Psalms 3 and Psa 4:1-6.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psalm 4:1-2

EVENING PRAYER OF TRUST IN GOD

(FOR THE CHIEF MUSICIAN; ON STRINGED INSTRUMENTS. A PSALM OF DAVID)

Psa 4:1-2

“Answer me when I call, O God of my righteousness;

Thou hast set me at large when I was in distress:

Have mercy upon me, and hear my prayer.

O ye sons of men, how long shall my glory be turned into dishonor?

How long will ye love vanity, and seek after falsehood? (Selah)”

Regarding the inscription, Matthew Henry observed that in the Old Testament, “All of the singing was done by the choristers, not by the people; but the New Testament appoints all Christians to sing (Eph 5:19; Col 3:16). We also should point out that the use of instruments of music by the Jews constitutes no authority whatever for Christian use of them in the worship of God.

“God of my righteousness.” Barnes understood this to mean, “O my righteous God”; but aside from the fact that there could be something in the Hebrew which justifies such an opinion, it appears to us that Matthew Henry gave a much more accurate meaning of the passage as it stands in our version.

Henry gave the meaning as, “God Himself is not merely a righteous God in his own right but He is also the author of my righteous disposition. God is indeed the author of all the good that might be done by anyone.

“Have mercy upon me, and hear my prayer.” This is the dual petition which is the burden of this chapter. Note that the worshipper does not plead any merit or worthiness of his own but bases his petition upon the mercy of God.

“O ye sons of men.” Some affirm that the meaning here is “great men.” In any case, the passage assumes that man is a noble creature, endowed with reason, and other marvelous gifts of ability and intelligence, indicating that it is shamefully degrading to men themselves who refuse to honor and obey their Creator. Of course, they also dishonor, not merely themselves, but their God also.

“That love vanity and seek after falsehood.” Those familiar with the KJV on this verse might be puzzled by the word leasing which appears here instead of falsehood. As Barnes said, “`Leasing’ is the old English word for `a lie.” It is the evil genius of humanity that very frequently throughout their history they have, “Changed the truth of God for a lie and have worshipped and served the creature rather than the Creator, who is blessed forever. Amen.” (Rom 1:25).

Chrysostom is credited with having said that if he had the privilege of preaching to all mankind at one time and that he could speak only once that it would be from this text.

“Thou hast set me at large.” Other versions render this: “thou hast given me room,” and “thou hast freed me.

E.M. Zerr:

Psa 4:1. God of my righteousness. David meant that his life of righteousness was according to the will of God. No man’s life can truly be said to be righteous unless it is approved of God. Enlarged me means that God helped him out of distress.

Psa 4:2. David wrote as if God spoke to the sons of men. He rebuked them for their shameful attitude toward the Lord’s glory. They were charged with seking after leasing which means falsehood.

Fuente: Old and New Testaments Restoration Commentary

This is a song of the evening. The general circumstances out of which it rises are the same as those of the previous psalm. Now, however, the day into which the singer marched with confidence is over. The evidences of strain are apparent, and yet the dominant thought is of victory won and confidence increased.

The opening words constitute a petition in the midst of which the singer declares that God has delivered him. He appeals to the “sons of men,” to those who, according to his morning psalm, declared, There is no help for him in God.

He now asks them how long they will turn His glory into dishonor, ‘love vanity,” and “seek after falsehood.” The experiences of another day enable him to declare that Jehovah is great. He warns them to “stand in awe,” to think of it, and ‘be still.”

The testimony merges into an appeal to those who do not know Jehovah. They are pessimists, dissatisfied in the midst of life, and asking, Who will show us any good?

Out of his experience of Jehovah’s goodness, he affirms that he has found gladness more than the men who have been in circumstances of material prosperity. The song ends with words that breathe his deep content, In peace will I both lay me down and sleep . . . .and the reason is that though he is alone, or in solitude, Jehovah makes him dwell safely.

Fuente: An Exposition on the Whole Bible

Morning and Evening Prayers

Psa 3:1-8; Psa 4:1-8

These psalms probably date from Davids flight before Absalom, 2Sa 16:1-23. It is the perfection of trust to be able to sleep when our foes are many and set upon our destruction. So Jesus slept, Mar 4:38; and Peter, Act 12:6. Be sure that you are where God would have you to be, and then resign yourself to His loving care. Even though pursued by the results of your sins, you will find that God will save you, on condition of your being contrite.

Let us begin the day and close it with thanksgivings and prayers. Godly means having the power to love. Dost thou love God and His saints? Then know that He has set thee apart-that is, separated thee-for Himself. Seek His will alone. Be content to let the world go by. Thou hast no need to envy the prosperous worldling. God suffices for heaven; why not for earth?

Fuente: F.B. Meyer’s Through the Bible Commentary

In the next Psalm you have a continuation of the same spirit of trust and confidence. You might call Psalm 4, Confidence in God. David turns to God as the God of righteousness, and knows he can depend upon him. Hear me when I call, O God of my righteousness. Whatever righteousness I have I get from God. I have none of my own. Thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer. And then he turns to the enemies around about, like the remnant of Israel as they see the power of antichrist and the beast seeking to destroy them. O ye sons of men, how long will ye turn My glory into shame? how long will ye love vanity, and seek after leasing? But know that the Lord hath set apart him that is godly for Himself. Who is the godly man? The man that gives God the right place in his heart, and the Lord says, I have set that man apart for Myself. The Lord will hear when I call unto Him.

Then follows the soul at rest, and David is just communing, as it were, with his own soul. He says, Stand in awe, and sin not. Just wait quietly for God to act. Commune with your own heart upon your bed, and be still. Offer the sacrifices of righteousness, and put your trust in the Lord. Notice the two things that are mentioned here, see that there is nothing wrong in your own life, and then you can put your trust in Him. If you are offering the sacrifices of unrighteousness, if there is wickedness and crookedness and unholiness in your life, it is no use talking about trusting God. If I regard iniquity in my heart, the Lord will not hear me (Psa 66:18). But if I have judged everything that the Spirit of God has shown me to be wrong, I can offer the sacrifice of praise without a condemning conscience and can trust and not be afraid.

There be many that say, Who will shew us any good) David, you say the Lord is going to undertake? Let us see it. He says, Lord, You answer-Lord, lift Thou up the light of Thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. Men of this world are happy when things go well with them outwardly. We have often pointed out that there is a great difference between peace and happiness. Happiness depends upon the haps. The old English word hap means a chance, and with the world if the haps are agreeable, if the chance events of life are satisfactory, then the worldling is happy, and if the haps are not satisfactory, he is un-hap-py. But with the Christian, whatever the haps are, if everything he has counted on goes to pieces, it does not make any difference. God is not going to pieces. God is there just the same, and so the soul can rest in Him, Therefore, even though a fugitive as David was, or a sufferer under the hand of antichrist as the remnant of Israel will be, the believer can say, Thou hast put gladness in my heart. There is a settled peace there, More than in the time that their corn and their wine increased. And so again the Psalmist says, I will both lay me down in peace, and sleep. I will just leave it all with God and go to sleep. That is faith. For Thou, Lord, only makest me dwell in safety. I can just trust Thee, I can leave it all with Thee. One has to learn to hand everything over to God, for we cannot undertake for ourselves or for our own in any power we possess. God alone can undertake for me.

Fuente: Commentaries on the New Testament and Prophets

Psa 4:4

(with Psa 24:3-4)

This text addresses itself to every single, solitary person, in the most solitary, silent time, when his day’s work is ended and he is going to sleep. David could not have said a better word to any of us than this: “Commune with your own heart upon your bed, and be still.”

I. It is not bodily stillness alone; that is compelled. If it were not for sleep-that is, the bodily silence-we should all go mad. There comes a silence every now and then, and God makes it just to give Himself a chance of speaking.

II. If we do not do the will of God in the day, it is not likely that we will be still upon our beds that He may come and visit us. The true temple and the true worship is an every-day-of-the-week worship. That is what our Lord would have. We were not meant to be creatures of feeling; we were meant to be creatures of conscience first of all, and then of conscience towards God, a sense of His presence; and if we go on, our feelings will blossom as a rose from the very necessity of things. The one eternal, original, infinite blessing of the human soul is when in stillness the Father comes and says, “My child, I am here.”

G. Macdonald, Christian World Pulpit, vol. xxii., p. 257.

I. Consider, first, the nature of godly meditation, regarded as a distinct exercise of our practical Christianity. We must not identify the exercise with religious contemplation, that higher form of intellectual homage which the mind, when elevated above the level of earthly things, pays to the wisdom of God; neither is meditation to be confounded with the exercise of reading, even though it be thoughtful, prayerful, scriptural reading. We must also distinguish it from the ordinary act of prayer. Godly meditation is the soul’s soliloquy; it is the heart rehearsing to itself what shall be the manner of its appearing before God, and what it shall say. It is not so much a religious act in itself as a preparation for all other religious acts. It prepares for holy communion by accustoming the mind to the deeper and calmer forms of fellowship with God.

II. Notice some practical directions in relation to this holy exercise. It is clear that meditation is not an act to be learned, but a habit to be formed. We must attain to expertness in it, not by the observance of artificial rules so much as by diligent and persevering practice. (1) David intimates to us the desirableness of securing an outward solemnity and seriousness in this exercise, entire seclusion from all human friendships, the hushing of all voices, both from within and from without, that we may be quite alone with God. (2) A close self-scrutiny is also enjoined in the text: “Commune with your own heart.” We have much to speak to our hearts about: our mercies, our sins, our work. These thoughts demand retirement, a coming by ourselves apart, a calm trial of our own spirits in the presence of the Father of spirits; in a word, they demand a set and deliberate compliance with the exhortation of the Psalmist, “Commune with your own heart, and in your chamber, and be still.”

D. Moore, Penny Pulpit, No. 3,171.

John Baptist was almost as unlike a Jew of his own day as he is unlike us. Though not unexampled, his hermit life, his dress, his food, his abode, were of course utterly discrepant from city life or village life in any age. His position as a boy and a young man was utterly lonely; he is not merely a prophet of God, marked as that position would have been: John is always called a messenger, one who has more to do with Him from whom he comes.

I. In this country and in this age of the world, circumstances seem to force every single person into conditions to which John’s life has no kind of relation, and to except none. It is the very idea of modern life that every one is to influence and be influenced by every one. Our very intellectual education has taken the turn of excluding originality, but far more so our social and moral education. And here we approach the great difficulty, that in all this education we tend to reduce principles, religious and moral principles, to the level and standard of the mass.

II. What then is the remedy? How shall we at once gain the great good of public life for the many and yet not make all life a mere sacrifice to the third-rate? The lessons of the life of John Baptist seem to have some bearing on this question. He was indeed original and independent, and dwelt “communing with the skies.” Yet he loved the people well, and the people loved him. The contentment of private soldiers, and the honesty of tax-gatherers, and quiet consciences for ordinary people, and liberality towards each other-these were the things in which he took an interest. So in all places and times ought higher minds and souls to care for the simple duties and happinesses of those who surround them, while for themselves they eschew the world and live to God.

III. St. John gained his power in the use which he made of lonely hours. In retirement he gained clear views and he gained courage. It might be absurd for any one nowadays to go to a mountain or to a river to seek or to teach wisdom; but it is not absurd to make retirement, and real thought, and prayer a steady part of our life. Our Lord did not contemplate wildernesses for people of the towns, but He did often speak to them about praying in their own little rooms with closed doors. Original thought is the only power which rules others. Use yourselves therefore not to live always in a din, not always in a turmoil; let not your character be made up of endless patchwork fragments of the thoughts, the opinions, the feelings, which you have caught from others.

Archbishop Benson, Boy Life: Sundays in Wellington College, p. 60.

References: Psa 4:4.-E. Garbett, The Soul’s Life, p. 1; W. M. Statham, Christian World Pulpit, vol. xix., p. 377.

Psa 4:4-5

To persons who are cast down and doubtful what their hope is of pardon, and sanctification, and final acceptance the Divine answer is nothing mystical and perplexing, nothing implying that our condition is not one of danger and difficulty, nor, again, anything that shall give excuse for feelings of despair, as if there were no hope, or of presumptuous indolence, as if God would bring men to heaven whether they try to serve Him or no; nothing of all this is to be found in these oracles of God, but an admonition at once plain, solemn, encouraging, warning: “Stand in awe, and sin not; commune with your own heart upon your bed and be still,” to which the Holy Spirit immediately rejoins, “Offer the sacrifices of righteousness, and put your trust in the Lord.”

I. You cannot but observe how plain, and simple, and unimpassioned, how far from all perplexing notions and from all rapturous heights and flights of feeling, is the description here given of the repenting convert, the accepted child of God. The temper and disposition of mind suitable for him is far from all confidence and presumption, ever standing in awe lest he should again return to sin and folly, studying more than any other books the book of his own heart and conscience, understood by the light of Scripture. While he offers the sacrifices of righteousness, he puts his trust, not in them, but in the Lord, even the Lord Jesus Christ, his Redeemer.

II. Note in what a solemn tone of warning the passage is delivered. The words of the text clearly imply the greatness of our danger, the danger of forgetting in whose presence we are, and of again drawing back to sin and to perdition. It is good for us to have our confidence and high spirit brought down, and to be made to know and feel what we are and whom we have to depend on.

III. Observe how soothing is the view here presented to us of our religious state and duties. We are not taught to harass ourselves with doubts as to our final acceptance, to seek after any special inward convictions of feeling; it is necessary that we stand in awe, and sin not, and offer the sacrifices of righteousness.

IV. We are here stimulated and encouraged to active exertion, cautioned against trusting to a sluggish, inactive profession, and urged and warned to be fruitful in all good works.

Plain Sermons by Contributors to “Tracts for the Times” vol. i., p. 19.

References: Psa 4:4, Psa 4:5.-G. Matheson, Moments on the Mount, p. 213. Psa 4:5.-G. Brooks, Outlines of Sermons, p. 134.

Psa 4:6

I. Consider, first, the question: “There be many that say, Who will show us any good?” Now, whoever these persons may be, it is plain from the language here attributed to them that they are not happy. They speak as men who have been spending their money, and have found that what they have received back in exchange is not bread, and that all the fruit of their labour does not satisfy; hence they do not say, “Who will show us the true good?” but “Who will show us any good?” practically admitting that all which they have been pursuing hitherto has not furnished them with that which they desire. The world has been ever wandering in search of the chief good, and the history of its mistakes is the history of its miseries. The true good is found in the other part of the text: “Lord, lift Thou up the light of Thy countenance upon us.”

II. Looking at the question and answer as both expressive of the heart’s desire, we see in them some very striking characteristic differences in reference to the persons whose consciences are plainly described. Thus one only asks that he may have any good, without limit as to amount, or stipulation as to lawfulness, or care about the supplying sources. But the good man will not be satisfied with any good, nor even with good from any hand. He must have the chief good, the best good, that which he is panting after as a portion for his soul-living water, and not water from the cistern. He needs not to run hither and thither, saying, “Who will show us any good?” He knows that God only can show it, because it is in a sense of reconciliation with Him, of a granted pardon from Him, that the only good he cares for must consist.

III. How may this chief good be most certainly obtained? Here we have only to let Scripture be its own interpreter: “He hath showed thee, O man, what is good; and what doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God?”

D. Moore, Penny Pulpit, No. 3409.

References: Psa 4:6.-H. Griffith, Christian World Pulpit, vol. x., p. 259; G. Brooks, Outlines of Sermons, p. 232.

Psa 4:6-7

I. Look, first, at that which the Psalmist seeks: the light of God’s countenance. (1) The first thing which this implies is that we are noticed by the Divine Being. God’s countenance at least means this, that He takes cognizance of our affairs. (2) It means that He is interested in us. The very notice which He takes of us is occasioned by His interest. (3) It means that we are the objects and the recipients of His favour. To give us the light of His countenance is but another word for extending to us His friendship. (4) The light of God’s countenance means that He approves of our acts. To enjoy God’s countenance is to enjoy the consciousness of His approval. (5) “Countenance” means help and benediction. It is a blessing which maketh rich and addeth no sorrow.

II. Notice, next, how it is that God’s countenance gladdens. “Thou hast made me,” says another psalm, “exceeding glad with Thy countenance;” and the language shows that when the light of God’s countenance shines, and men walk in it, there is no stint, no limit, no measure, to the full heart’s joy. Exceeding gladness is not gladness which can be measured, as if there were just enough of it, and nothing more, enough to satisfy the desire, and nothing more. It is gladness which capacity does not equal and even desire cannot surpass, gladness beyond our utmost wish, in excess of our largest conception. Long as our capacity for enjoyment lasts, God’s countenance makes the heart glad. If we are Christians, let us study to live in the enjoyment of our privileges. If God has lifted upon us the light of His countenance, let us try constantly to realise what that means and be of good cheer.

W. Landels, Penny Pulpit, No. 997.

Reference: Psa 4:6, Psa 4:7.-J. B. French, Christian World Pulpit, vol. iii., p. 30.

Psa 4:8

The entire rest and tranquillity of God’s faithful servants, when they lay them down on their bed at night, is beautifully expressed in the words of the text. “I will lay me down,” says David, “all together” all my powers of mind and body agreeing, as it were, one with another, not torn by violent passions, by desire on the one hand and remorse on the other. But as sleep is the image of death, and as the slumber of every night, rightly understood, is to a Christian a kind of sacramental token of that last long sleep, so these words may well be used by, and always have been understood by devout persons as most proper for, a dying Christian also. As Christ said on the Cross, “Father, into Thy hands I commend My spirit,” so may Christians every night of their lives, and still more when the night of death draws on, gather and compose all their thoughts and affections into that one most exalting and soothing thought of all that they are about to fall asleep in His arms who long ago, when they were little children, took them up, marked them for His own, and blessed them. How is it that in sleep, and still more in death, Christian men may humbly depend on a peculiar presence of our Lord Jesus Christ to guard them?

I. Because He is that King who has promised to His people Israel, “He will not suffer thy foot to be moved, and He that keepeth thee will not sleep.” We are the Israel to whom the promise is made.

II. In this, as in every other part of our life, comes in the remembrance and power of our Lord’s sacrifice. That deep sleep of His has sanctified and blessed the sleep of all penitent Christians for all time to come.

III. We are taught in Scripture to regard the holy Sacrament of the body and blood of Christ as one very especial safeguard for the sleeping until they wake, and for the dead until they rise again.

Plain Sermons by Contributors to “Tracts for the Times” vol. vi., p. 84 (see also J. Keble, Sermons for Holy Week, p. 230).

References: Psa 4:8.-Expositor, 3rd series, vol. v., p. 306; C. J. Vaughan, Voices of the Prophets, p. 75. Psa 4:1.-Sermons for Boys and Girls, p. 69.

Psalm 4

I. Everywhere, in the history of the human heart, these two things are found in the hours of our bitter pain: unfathomable desire and want of something more than earth or its love can give, and the consciousness of some one capable of filling the want. Out of these two things, consciousness of an infinite want and an infinite fulness and of the relation of one to the other, springs prayer, the paradox; and whatever some may say, it is undeniable that men, and these not the worst, but the best, of the race, have received-or, if you like, imagined they received-an answer.

II. Passion, faith, and will are the wings of prayer, as they are the wings of all the words and deeds which bring forth fruit upon earth. Be therefore in earnest with God; be importunate; let no silence, no apparent cruelty, send you back.

III. But sometimes neither faith, passion, nor will arise, and we cannot pray at all. (1) The heart often gets hard in bitter sorrow; neither words nor thoughts will come. (2) At other times prayer is made impossible by a deep depression, the essential difference of which is that it seems without cause. (3) Sometimes it is the seeming failure of life that hinders prayer. I cannot but think that we arrive at that stage when hardness of heart or failure comes because before they come we have made God a stranger by neglecting prayer.

IV. In this Psalm we have the true amalgam of prayer: trust which boldly claims God; humility that owns the weakness of self. The answer comes at once to such a prayer as it came to David, not as yet in restoration to the kingdom, but in that which made restoration or not indifferent-in gladness of heart, in peace of heart.

S. A. Brooke, The Spirit of the Christian Life, p. 277.

This is a fair-weather psalm. David has been in distress, and now the clouds have been blown away, and the blue sky has returned, so he does what many seldom think of doing: he thanks God for deliverance and enlargement, and takes no credit to himself. People who had seen his distress had questioned his religion, and in so doing had sought to turn his glory into shame, and had exclaimed that vanity was better than prayer, and that leasing was better than sacrifice. Now David’s turn has come, and the facts are all on his side.

I. Look at David in his enlargement and thankfulness. You must not look at a man’s distress alone, and build an argument upon his sorrow. You must take into view the whole compass of his life.

II. David continues, You have been judging by unusual circumstances and special providences of trial, but you should rest on great principles, and especially on the principle that the Lord hath set apart him that is godly for Himself.

III. If you believe this, you will stand in awe and sin not; that is, you will pray even in the storm, and you will bow down in homage when the Lord passeth by in judgment.

IV. David tells us what to do in loss, and pain, and sorrow: Offer the sacrifices of righteousness, and put your trust in the Lord; continue in the way of duty; go to the sanctuary even when you have to grope for the sacred door in darkness; seek the altar, and say concerning God, “Though He slay me, yet will I trust Him.”

V. The idea of ver. 7 is that in loss, and poverty, and apparent desolation there may actually be more gladness, more real and lasting spiritual delight, than in times of prosperity.

Parker, The Ark of God, p. 125.

References: Psalm 4-A. Maclaren, Life of David, p. 246; Preacher’s Monthly, vol. iii., p. 356; I. Williams, The Psalms Interpreted of Christ, p. 111; S. Cox, Expositor, 2nd series, vol. iii., p. 178. Psa 5:3.-W. Lindsay Alexander, Christian Thought and Work, p. 17.

Fuente: The Sermon Bible

Psalm 4

1. The cry to Jehovah (Psa 4:1-3)

2. The warning to the enemies (Psa 4:4-5)

3. The assurance of faith (Psa 4:6-8)

Psa 4:1-3. The fourth Psalm is closely connected with the third; the third is a Morning Psalm and the fourth an Evening Hymn. He calls God God of my righteousness and He knows that He will act in righteousness toward him, be gracious and hear prayer. Then the appeal to the sons of men, who love emptiness and seek after a lie. They should know that the Lord hath set apart the godly for Himself and therefore He will hear.

Psa 4:4-5. This expresseth the concern of the godly for those who reject the Lord, it is a warning appeal to turn from their evil ways, to offer the sacrifices of righteousness and to trust Jehovah.

Psa 4:6-8. The mocking words who will show us any good? the challenge of unbelief, is met by prayer and the assurance of faith. Lift upon us the light of Thy countenance, Jehovah. This we shall find later is a choice prayer of the Jewish saints in the tribulation. (See Psa 80:1-19.) His heart is filled with joy; he knows he is safe. For Thou, LORD, only makest me dwell in safety. Such is the experience of the godly, who trust the Lord. Their hearts are filled with gladness; their safety is the Lord.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Neginoth

Neginoth: stringed instruments mentioned in connection with Psalms 3; Psalms 5; Psalms 43; Psalms 54; Psalms 60; Psalms 66; Psalms 75, where it seems clear that the musical directions now appearing as titles of Psalms 4; Psalms 6; Psalms 54; Psalms 55; Psalms 61; Psalms 67; Psalms , 76, were anciently appended to the preceding Psalms.

Fuente: Scofield Reference Bible Notes

Neginoth: Psa 6:1, Psa 67:1, Psa 76:1, *titles Hab 3:19, *marg.

O: Psa 11:7, Psa 24:5, Psa 41:12, Isa 45:24, Jer 23:6, 1Co 1:30, 2Co 5:20, 2Co 5:21

thou: Psa 18:18, Psa 18:19, Psa 31:8, Psa 40:1-3, Psa 116:6, Psa 116:16, 1Sa 17:37, 1Sa 19:11, 1Sa 19:12, 1Sa 23:26-28, Job 36:16, 2Co 1:8, 2Co 1:10

have mercy upon me: or, be gracious unto me, Psa 56:1, Psa 57:1, Psa 86:3-5, Psa 119:75-77, Psa 119:132, Psa 143:2, Exo 34:6, Exo 34:7

Reciprocal: Gen 26:22 – the Lord 2Sa 15:32 – he worshipped 2Sa 22:37 – enlarged 1Ki 8:28 – hearken 2Ch 6:19 – to hearken Psa 18:36 – enlarged Psa 27:7 – General Psa 59:16 – for thou Jon 2:2 – I cried Mat 15:22 – Have Eph 6:18 – Praying

Fuente: The Treasury of Scripture Knowledge

A Psalm of Supplication

Psa 4:1-8

INTRODUCTORY WORDS

1. The prayer of Cornelius. As an introductory to the study of Psa 4:1-8, which sets forth a great prayer of David, we thought we would give some other Bible characters, in the Book of Acts, which show various phases of the prayer life.

The prayer of Cornelius in Act 10:1-6 is outstanding because it is the prayer of one who was a sinner in darkness, seeking for light. Here is the statement of our Scripture: “A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.”

Should I have called such an one a sinner? Yes, all have sinned. Remember, however, that Cornelius was a sinner seeking to know God. We know that his alms and his prayers both came before God as a memorial of honesty, integrity, and earnest desire. May a sinner pray? Cornelius prayed. The publican prayed. I prayed.

2. Prayer in the Early Church. The Church was born on her knees, baptized with the Holy Ghost the day it was born. Just after Pentecost Peter and John went up to the Temple at the hour of prayer. The three thousand baptized at Pentecost continued in the Apostles’ doctrine, in the breaking of bread and in prayers. It was as the Apostles prayed that the place was shaken.

3. A prayer for power in witnessing (Luk 24:49). Here the disciples were commanded to tarry in Jerusalem until they were endued with power from on high. In Acts we read: “These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.”

4. Prayer mingled with praise (Act 12:5-12). Here is another phase of prayer. Peter was in jail but prayer was made without ceasing of the Church unto God. That night Peter was loosed by the angel of the Lord, and when he was come unto the house of Mary, the mother of John Mark, he stood before the gate. Within the house it says: “Many were gathered together praying.” As Peter entered, their prayers were turned to praises as Peter told them how the Lord had brought him out of prison.

5. Prayer and fasting (Act 13:1-4). It was in Antioch that a group of brethren, including Saul and Barnabas, had gathered together in prayer and fasting. As they continued, the Holy Ghost said, “Separate Me Barnabas and Saul for the work whereunto I have called them.” When, therefore, “they had fasted and prayed, and laid their hands on them, they sent them away.” This vision of prayer suggests the place of prayer in service, and how those who are praying and fasting will have the Holy Spirit to guide them in their work.

6. The prayer of a sinner for help (Act 16:9). As Paul was waiting for guidance, there appeared unto him a vision in the night, and behold, “There stood a man of Macedonia, and prayed him, saying, “Come over into Macedonia, and help us.”

7. Prayer and praise in persecution (Act 16:25). “And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.” This is a beautiful picture of how we should meet our difficulties.

These few examples of prayer we have given, as found in the Book of Acts. Our lives should be just as filled with prayer as were theirs. If God the Holy Ghost should write a book delineating the experiences of the present-day church, would it be filled with the story of prayer?

I. A PRAYER FOR MERCY (Psa 4:1)

1. An acknowledgment of God’s righteousness. The 1st verse of our study reads: “Hear me when I call, O God of my righteousness.” It is far better for us to plead God’s righteousness than to plead our own. If we seek approach unto the Most High upon our self worth we will find ourselves excluded.

There was a certain man who prayed thus within himself, saying, “I thank Thee, that I am not as other men.” He then paraded his own piety. He, however, went away unaccepted.

2. An acknowledgment of God’s enlarging. David said, “Thou hast enlarged me when I was in distress.” Here is a word with very significant meaning. It is as much as to say, “My distress, my difficulties were the basis upon which I was enlarged.” In other words David might not have so large a blessing, if he had not had so much of distress.

This remains true unto this day. When we are in trouble we throw ourselves, in our need, more fully upon Him; then He hears our cry and comes to us in answer to our plea. Remember that Christ used the troubled waters of Galilee, which were about to swamp the ship in which the disciples rowed, as the very steppings which brought Him to them.

3. Past blessings, the basis for a plea for future blessings. David cried, “Have mercy upon me, and hear my prayer.” He said this after he had said, “Thou hast enlarged me when I was in distress.” That is, Thou who hast helped me, can, and will, still help.

Let us feel free to plead God’s past blessings as the ground for present needs. It is far better, methinks, to make an appeal upon His bounty, than upon anything that we have, or can do. He blesses according to “His riches in Glory,” and not according to our accumulation of good deeds.

II. A WICKED AND PERVERSE GENERATION (Psa 4:2)

1.They make our glory our shame.

2.They love vanity,

3.They seek after leasing.

1. The wicked would make our glory, our shame. He is our Glory and the Lifter up of our heads. Those experiences in life which men may call our shame, He may well call our glory. Here is an example in line with David’s words. The Cross of Christ was a cross of shame. Have we not read He “endured the Cross, despising the shame”? The Cross was to the Jews a stumblingblock, but to us who believe, it is the power and wisdom and the glory of God.

Here is the Divine sense of values, “Worthy is the Lamb that was slain to receive * * glory.” So also was David’s shame, as men counted it, His glory; so is ours.

2. The wicked love vanity. Moses, when he was come to years, turned his back upon all of Egypt’s treasures and pleasures. He chose rather to suffer affliction with the children of God, than to enjoy the pleasures of sin for a season.

The wicked run after vanity. The lure of gold and the glitter of honor is, to the men of sin, a sweet morsel. The true Christian prefers to go outside the camp, bearing the reproach of Christ. He prefers shame and spittle with Christ, to worldly honor and pomp. How often are the rich immeasurably poor; and the poor immeasurably rich!

3. The wicked seek after leasing. They will run after the lie of the devil, faster than they run after the truth of God. They will seek false gain, more than the lasting riches. They follow the lustings of the flesh, more than the leadings of the Spirit.

How great is the folly of the ungodly! Satan comes to them in the cunning of deceitfulness, with signs and lying wonders. The ungodly refuse the love of the truth, and therefore God sends upon them strong delusions that they may believe a lie.

Let us not go coveting after the things of this world, but seek the things which are freely given us of God.

III. THE LORD’S PEOPLE (Psa 4:3)

1.Ye are “special people.”

2.”Ye are not your own.”

3.”Call unto Me, and I will answer thee.”

1. Ye are a special people. Our key verse says: “The Lord hath set apart him that is godly for Himself.” This is in line with the words of Peter, as, in the Spirit, he said: “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of Him who hath called you out of darkness into His marvellous light.”

God loves all men, and gives His call to whosoever will. However, it is those who come to Him by faith, believe in His mercy, and follow fully in His will, who are especially His. A godly person is one who walks with God, worships God, and centers His life in God. Such an one, God sets apart for Himself.

How significant are the words: “These are they which follow the Lamb whithersoever He goeth.” In their mouth there was found no guile, and they are without fault before the throne of God.

2. Ye are not your own. If we have been set apart by God unto Himself, we certainly do not belong to our own selves. Is it not written: “Ye are not your own”? For my part, I am glad to acknowledge Divine ownership. I would feel it the greatest honor of my life to know that I had walked before God in so godly a way that He had set me apart for Himself.

We remember that from among the disciples Christ chose twelve whom He called Apostles. From among the Twelve, there were three who were given particular recognition. Let us seek that we may be counted among His holiest and His best.

3. Call unto Me and I will answer thee. The concluding word of our key text is: “The Lord will hear when I call unto Him.” Who is the one who has assurance in prayer? It is the one who is godly. It is the one who walks daily with his Lord.

IV. HOW TO APPROACH (Psa 4:4)

1.Awe-filled adoration.

2.Approaching God with a pure heart.

3.Meditation of Him.

1. Awe-filled adoration.” Stand in awe.” These are the words with which our verse opens. We believe that the greatest need of the hour is a new sense of the greatness of the Lord. There is too much cheap talk about Deity, and too much familiarity in approaching Him.

Some people seem to think that they have a right to glibly address the Almighty. It is written: “Let all the earth keep silence before Him.” Jesus Himself taught the disciples to say, “Our Father which art in Heaven, Hallowed be Thy Name.”

We may indeed come to Him as a child, trustingly; but we should also come as a servant, in all humility. We should likewise come as a worshiper, giving adoration to His Name.

2. Approaching God with a pure heart. Some people imagine that they can live as they list, during the day, and then come to God to pass the compliments of the eventide. It is written, “Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands, and a pure heart.”

We grant that none of us are clean in ourselves, but we may approach the Lord clothed in the robe of His righteousness.

3. Meditation of Him. Our verse concludes with “Commune with your own heart upon your bed, and be still.” We need to ponder and to think upon the ways of our God. We need to meditate in the quietness of the nighttime. By day, we need to think upon Him as we move among men. While we are upon our bed, however, shut out from the world, that is the time when we can recount His many blessings. We like the verse which says: “Remember * * Jesus Christ.”

If we love Him as we should, He will be always in our hearts and minds.

V. ACCEPTABLE OFFERINGS (Psa 4:5)

1.Offering the sacrifice of righteousness.

2.Offering our bodies as a willing sacrifice.

3.Offering a heart filled with trust.

1. Offering the sacrifices of righteousness. There is a verse in the Book of Isaiah where the Lord says: “To what purpose is the multitude of your sacrifices unto Me?” The people were coming before the Lord and offering the blood of bullocks and of lambs, but the Lord said unto them: “Bring no more vain oblations.” He told them that their solemn meetings were iniquity unto Him. Then He cried: “Wash you, make you clean: put away the evil of your doings from before Mine eyes.”

In the New Testament God calls upon us to present our bodies as a Jiving sacrifice, holy, acceptable unto Him. If our hearts are unclean, if we are walking in known sin, and in every evil way, it is impossible to offer a sacrifice of righteousness.

2. Offering our bodies as a willing sacrifice. This we should do. He gave His all for us. Should we not give our all to Him? When we willingly bring our bodies, as instruments of righteousness unto God, they are a sacrifice of righteousness. We once yielded them as instruments of unrighteousness unto sin. Washed and made clean in His Blood, we now bring them to the Lord, to be used in His service. Miss Havergal well said:

“Take my life, and let it be

Consecrated, Lord, to Thee.”

We should bring our members and give them all as a willing sacrifice to God.

3. Offering a heart filled with trust. Our verse finally says, “Put your trust in the Lord.” It is not enough to bring a sacrifice. We must bring a faith, a confidence in the One to whom we present ourselves.

VI. IN THE LIGHT OF HIS COUNTENANCE (Psa 4:6-7)

1. A question-“Who will shew us any good?” We now have before us the pratings of the multitude. They are saying, “Who will shew us any good?” There is still that same crowd who are decrying the value of the Spirit-filled life. They vainly imagine that walking with God gets us nowhere. They say: “How doth God know? and is there knowledge in the Most High?”

These words fall from the lips of the ungodly, who prosper in the world. They speak loftily against the Lord. They imagine that to serve God curtails prosperity and brings sorrows and oppression.

2. A confidence-“Thou hast put gladness in my heart.” In contrast with the many who say there is no good coming to us who follow God, David said: “Thou hast put gladness in my heart.” He had found God the source of every bounty. The Lord’s countenance, to David, was a countenance of light. He was not afraid to come before the face of God. He even prayed the Lord saying: “Lift Thou up the light of Thy countenance upon us.” He acknowledged that the blessings of God were richly given, and that his walking with God had filled his heart with joy.

3. A precedence-The light of His countenance is better than corn and wine. The Psalmist did not mean that he had nothing in the way of corn and of wine, or nothing in the way of temporal blessings. He did mean that the light of the Lord’s countenance was of far more value to him than the things which he possessed.

Let the world have its corn, its wine, its silver, its gold. Let it have every blessing that is upon the earth. We would rather count our spiritual blessings, as our greatest joy.

VII. THE SECURITY OF THE SAVED (Psa 4:8)

1.The Lord makes us dwell in safety.

2.”I will both lay me down in peace, and sleep.”

1. The security of the saved. The saved are safe. They are not safe because of what they are, or do. They are safe because they are hid away in the hand of their God. The Lord said: “My sheep hear My voice, and * * they follow Me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My hand.”

David said a great truth when he prayed: “For Thou, Lord, only makest me dwell in safety.” If our safety depended upon our good works, we would never know when we had worked enough. If it depended on our good words, we would never know when we had spoken enough. The arm of flesh is a poor stay indeed. David sought to hide himself in the shadow of the Lord’s wings. He said: “Lead me to the Rock that is higher than I.”

If you had asked David where his safety lay, he would never have said that it lay in anything that was of the flesh. His trust was in the Lord.

2. “I will both lay me down in peace, and sleep.” There are some people who vainly imagine that the message of “security in Christ,” leads to loose living and careless walking. This is not what it led David to do. It caused him to slip into the Covert, and to lay him down in peace to sleep. Should we not have that same spirit of confidence and trust?

The real believer, filled with Divine trust, is not afraid of the arrows that fly by day nor of the pestilence that walketh by night. He knows that he is safely sheltered in the arms of his Lord.

As the Apostle Paul thought upon these things, he cried out in the Holy Ghost, “Who shall separate us from the love of Christ?” He mentioned tribulation and distress, persecution, famine, nakedness, peril, and the sword. With all of these things closing in upon him, he said: “I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus.”

AN ILLUSTRATION

Praise and thanksgiving should be the great note of our worship.

Do you all know the story told by “Sister Abigail,” of a day in George Muller’s Orphanage at Ashley Downs, when there was literally no breakfast for the children in the house? “Sister Abigail” was a small child at the time, and her father was a close friend of George Muller’s. One day, that man of faith took the child’s hand and said: “Come and see what our Father will do,” and he led her into the long dining room. The plates and mugs were on the table, but they were empty. There was no food in the larder and no money to supply the need. The children were standing waiting for the morning meal, when Mr. Muller said: “Children, you know must be on time for school.” Then lifting his hand, he said, “Dear Father, we thank Thee for what Thou art going to give us to eat” A knock at the door was heard. The baker stood there and said: “Mr. Muller, I couldn’t sleep last night; somehow I felt you had no bread for breakfast, and the Lord wanted me to send some. So I got up at 2:00 o’clock and baked fresh bread and have brought it.” George Muller thanked the man and gave praise to God for His care, then said, “Children, we not only have bread, but the rare treat of fresh bread.” No sooner had he said this, than there came a second knock at the door. This time it was the milkman. He said his milk cart had broken down, right in front of the orphanage, and that he would like to give the children his cans of fresh milk so that he could empty his wagon and repair it.-Selected.

Fuente: Neighbour’s Wells of Living Water

Confidence in Jehovah’s distinguishing care.

For the chief musician; on stringed instruments. A psalm of David.

We have for the first time here a musical inscription, “To the Chief Musician; on stringed instruments,” as psaltery and harp. A gentler, quieter strain is indicated than in the psalm that follows, with its accompaniment of flutes. The themes certainly correspond to this difference, though we may not be able to define it more closely. And who is meant by “the chief musician”? Is it indeed a note of relation to Him who has led in these experiences, “the Leader and Finisher of faith,” as Scripture declares Him, and who at the end, “in the midst of the congregation,” leads the praises of His people with the gladdest heart among them all? It is surely natural to think so, even though we can give no account why this is found in some of these psalms and not in others. The spiritual sense has had perhaps too little training with us for this.

The psalm corresponds perfectly with its place as second in this series, being so far like the second psalm itself, a contrasted picture of the righteous and the wicked. God has set apart the godly for Himself, and the effects of this are seen, not in outward deliverances, but in the joy of an inward experience beyond telling: the first pleads with the sons of men to make proof of it for themselves. This is an advance evidently upon the last psalm, while it leads on to new ground which by and by may give room for question and experiences of another kind. At present all is confidence.

1. The psalm has two main divisions; the first giving the theme, the second the confirmation of the doctrine of the first. The first declares the righteous One to be for the righteous. The key-note here is righteousness. The “God of my righteousness” is the God to whom all my righteousness has respect, as it must have, to be righteousness. God apprehended by the soul is alone the basis of all right, and ensures it. Apart from this, all virtues are but ciphers, which with a preceding figure only become valuable. Men are themselves, apart from God, such ciphers, and what is duty to them, if He is not regarded in it?

This God of righteousness is a living God, actively interposing in behalf of His own, the godly ones, whom He distinguishes as such. When they call, He hears. Faith is exercised, but answered, and strengthened by the exercise. In the consciousness of this experience of the divine favor, the psalmist turns to plead with the sons of men, who, while ignorant of this, are yet not ignorant of an opposite experience in the paths that they have chosen. He can appeal to them as even consciously loving vanity, and seeking after a lie, -after that which never fulfills the promise that it gives. Surely this is knowledge enough to prevent men mocking at and insulting the believer’s glory, which is founded upon experiences of which they can know nothing.

2. The second part of the psalm confirms this on both sides with facts of experience. He bids them only to shut out the vain thoughts that allure them, to retire into themselves, and consult only their own hearts upon their bed in the night. Pursuit of pleasure only manifests that there is not the enjoyment of happiness. It may kill time and keep from reflection; whereas, did they reflect, they would find that the weariness and emptiness experienced were but the necessary fruit of departing from God, of sin which had ruined all. This secret their own hearts held, and would reveal, if they would only take them for their counsellors. Conscience would then convince them of the reality of sin which no forms of ritual service could ever meet: they must offer the sacrifices of righteousness, and put their trust in Jehovah, -two things which are very much the lesson of the first two psalms.

The language seems to intimate that while practical ungodliness abounds in Israel, and the righteous are the subjects of reproach and persecution, the apostasy of the mass is not yet consummated, -the “sinners” are not yet full-length “scoffers.” The forms of Judaism are yet going on; there are sacrifices, but not “sacrifices of righteousness,” nor conjoined with any practical faith in Jehovah. The next step may be into open apostasy; but it is not yet taken.

Thus there is still room for the appeal in the psalm. There is hope that they may be yet touched with the need of a condition in which the wearying question of good that is not found ends surely in the discovery of the vanity of what they have set their hearts upon, -a need which no increase of corn and wine can meet. On the other hand, God is the satisfying portion of His people; not merely a “shield about” one, but a “light,” a glory within the soul, true gladness, not the product of the soul itself, nor of man’s labor. Yet this gladness how impossible for a soul out of God’s presence to imagine! Men have dropped so far away from God as to have lost even the sense of good in Him to be sought after or enjoyed. God’s salvation is only for them the sad alternative of hell; God’s presence, alas, almost hell itself! So the appeal to the sons of men turns perforce into a prayer: “Lord, lift up the light of Thy countenance upon us” the light in which alone we see light. “Thou hast put gladness into my heart more than in the time that their corn and their wine increased.”

For us, blessed with all spiritual blessings in Christ Jesus, accepted in the Beloved, known to and knowing God in Him, that light has indeed fully shone. Children of the day, no more of night, nor of darkness, “God has shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” We are His living witnesses that in His presence is fullness of joy. And this joy is power for walk, for holiness, for service, as nought else is. The joy of the Lord is your strength. How well may we enjoy a possession secured to us as is ours, without one disturbing care! “I will both lay me down in peace and sleep.”

This psalm, then, is in evident advance of the previous one, as has been said. There it is God a shield; here it is God a portion. There what He does for me; here what He is to me. Yet we may easily perceive how the ground taken here may permit an after-question in the soul. “Jehovah has set apart the godly for Himself.” If that be the root of confidence, will it always be held so certain that “Jehovah will hear when I call upon Him”? At present there may be no doubt, and rightly none; yet will it be as plain through the cloudy and dark day as in the sunshine now? Who that has known what it is to be upon this ground but has felt its instability? When the storm brings up the depths of the heart, will all that is brought up be “godliness”?

Yet the principle is true, quite true. Grace does not set aside righteousness, but confirms and reigns through it. But for this grace must be known as that which secures all; and ere this be apprehended some bitter experience may yet be gone through. Bitter assuredly will theirs be whom these psalms prophetically contemplate; yet shall they return, after all the questioning is over, with only fuller assurance to the blessed reality that the light of His countenance, with all the gladness that it pours into the soul, is theirs forever.

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 4:1. O God of my righteousness Or, my righteous God, the witness and defender of my righteous cause, and the person from whom I expect that righteous judgment and decision of it which I cannot obtain from mine enemies, who load me with manifold injuries and calumnies. Or the expression may mean, The foundation, source, and author of my righteousness. Thou hast enlarged me when I was in distress Delivered me from my former straits and troubles, temporal and spiritual, which makes me hope thou wilt still take pity upon me, and grant the humble petition which I present unto thee. The church, like David, says Dr. Horne, and, we may add, every true member thereof, calls aloud for Gods assistance; addresses him as the God of her righteousness, as the fountain of pardon and grace; reminds him of that spiritual liberty, and enlargement from bondage, which he hath purchased for her, and oftentimes wrought in her; and conscious of her demerit, makes her prayer for mercy.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Psa 4:3. Him that is godly. chasik, merciful. The literal reading is by far the best, because it designates godliness by the fruits of piety.

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

REFLECTIONS.

This psalm is directed to the chief musician on Neginoth; and therefore is thought to have been sung at one time, and accompanied by music played with the hand, as the harp and the cymbals. It seems to have been composed for public worship, and after the painful affair of Absalom.

David here calls upon God; and having secured the help of omnipotence, he was not solicitous as to the issue of his contests with wicked men. They might love leasing, and distract their minds with a thousand plots; but he in simplicity would seek the help of God alone.

The Lord hath set apart him that is godly for himself. He is his son, his friend, his covenant servant. The Lord knows his voice when he cries; he has heard it before; and all heaven is interested for his welfare.

The good man, confident of divine protection, bids the wicked stand in awe, and sin not. He appeals to past judgments on the hardened and ungodly, as the sure pledges that all the impenitent shall feel the heavy hand of Gods afflicting power. And if it was awful for the wicked to plot and revolt against David, how awful must it be for the infidel world to revolt against the Lord of glory.

The way to obtain pardon is reformation and piety. Offer sacrifices of righteousness; a broken spirit, and a contrite heart, God will not despise.

The number of those who groan beneath the yoke of sin, and sigh for happiness, is considerable. Many there be that say, Who will show us any good? They are dissatisfied with the pleasures and enjoyments of life. They find insufficiency to be the character of all created good. They are troubled at the recollection of their sins, and discouraged by the consideration of their weakness in resisting temptation. Therefore they sigh for the chief good; yea, for a happiness in God, and independent of every creature.

We learn lastly, that good men have found that joy for which the wicked sigh. Thou hast put gladness into my heart more than in the time that their corn and wine encreased. Religion has a joy which is unspeakable; it has a love which passeth knowledge. The emanations of God sometimes stream down into the believing heart, and in a single moment turn all past sorrows into gladness and exultation in the Lord. It is

What nothing earthly gives, or can destroy, The souls calm sunshine, and the heart-felt joy. POPE.

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

IV. An Evening Hymn by a Man High in Office whose Rule Excites Jealousy and Resistance.The Psalmist begins with an appeal to the God of his righteousness, i.e. the God who declares that his case is good. The Heb. words usually translated righteousness, righteous, make righteous were originally legal in their implication. A righteous man was one whose cause was decided in his favour, so that he was clear of guilt in the judgment of the Court. Next (Psa 4:2-5) he appeals to his foes who slander him and bring reproach upon his office, possibly that of High Priest. However angry they may be, they are exhorted to quiet their hearts with silent meditation. They are moreover to offer the sacrifices of righteousness, i.e. sacrifices in which the Pentateuchal ritual was strictly observed. Godly in Psa 4:3 is a technical term, and represents the Heb. Hasid, in Gr. Asidean. It was applied in Maccabean times to Jews who adhered to the Law in the face of opposition and opposed the introduction of Greek culture by the Greek kings of Syria. It occurs only in the Pss. and chiefly in Pss. which on other grounds are assigned to a late period (see 1Ma 7:13 ff.). There is, however, some doubt about its occurrence here, Psa 4:3 a being difficult as it stands and capable of easy emendation into Thou hast wondrous loving kindness for me.The meaning of Psa 4:4 is very doubtful; RV and RVm are both possible.

Psa 4:7 f. is one of the noblest passages in the Psalter, and is of extreme importance for the history of religion (see p. 370). Men are on the watch for signs of coming prosperity; they hope for plenteous harvests and the like. The Psalmist, on the other hand, recalls the blessing of the High Priest in Num 6:24 ff. Yahweh bless thee and keep thee, etc. He finds his rest in God, and is happier in Divine communion than other men are in the possession of their wealth. He lies down and is soon asleep in the peace God gives.

Fuente: Peake’s Commentary on the Bible

PSALM 4

Confidence in the presence of enemies as the result of conscious integrity, and the experience of God’s mercy.

Confidence in God, in the presence of enemies, flowing from the consciousness of integrity, and the experience of God’s mercy in former troubles.

(v. 1) The psalm opens with a prayer that expresses the confidence of the soul in God. Conscious of a walk in separation from surrounding evil, the psalmist can appeal to God as One who knows the righteousness of his walk, and who is, at the same time, the source of his righteousness. Moreover his confidence in God flows from the knowledge of God’s mercy proved in former trials. Experience had taught the psalmist that seasons of pressure had been occasions of soul-enlargement. Thus the soul is encouraged to look for God’s mercy in present trials.

(vv. 2-5) Having stayed his soul in God, the psalmist turns, with appeals and warnings, to the ungodly. The expression sons of men indicates men of high degree, and alludes to the great ones of the earth who have rejected God’s Anointed (Psa 2:2). The King was Israel’s distinctive glory. In rejecting the King, the sons of men had turned the glory of the godly remnant into shame. As a result the nation was given over to vanity and a lie. Their own counsels and ways would prove but empty deceptions. The rejection of God’s Anointed leads to the strong delusion under the man of sin (2 Thess. 2).

Further they are warned that in opposing the godly, they are setting themselves against those whom the Lord has set apart for Himself, and whose prayer the Lord would hear.

Finally they are warned to Tremble and sin not (JND). Let them tremble before a righteous God and forsake their sins. Let the loneliness of the night watches be an occasion for self-judgment. And having repented of their evil let them offer sacrifices of righteousness, and put their trust in the Lord.

(vv. 6-8) The psalmist closes by unburdening his soul before the Lord. Looking at the prevailing evil and the apparent prosperity of the wicked, many would be tempted to say, Who will shew us any good? Faith, however, sees that the favour of God – the light of His countenance – enjoyed by a suffering remnant, is far better than the outward prosperity of the wicked. The favour of God brings gladness into the heart which far exceeds the enjoyment of temporal blessings. In the enjoyment of this favour the soul can lie down in peace and security, untroubled by over-anxiety as to the evil of the world. The enemy, as in the last psalm, may number ten thousands, but Jehovah, alone can make the godly dwell in safety (JND).

Prophetically the psalm looks on to the circumstances described in Psalm 2 – the future apostasy against God and Christ – and describes the experiences of the separate man of Psalm 1 (cp. Psa 1:1-2 with Psa 4:3-4). Practically the principles of the psalm hold good for the Christian in passing through a vain world where evil is in the ascendant in that which professes the Name of Christ on the earth. When evil men and seducers…wax worse and worse, unless confidence in God is sustained, the believer may be tempted to say, Who will show us any good? The way this confidence is preserved is very blessedly set forth in the psalm, so that the soul may learn, in the midst of failure on every hand, God has set apart the godly for Himself; He hears their cry; and He alone is able to sustain the soul.

Fuente: Smith’s Writings on 24 Books of the Bible

4:1 [{a} To the chief Musician on Neginoth, A Psalm of David.] Hear me when I call, {b} O God of my righteousness: thou hast enlarged me [when I was] in {c} distress; have mercy upon me, and hear my prayer.

(a) Among those who were appointed to sing the psalms and to play on instruments, one was appointed chief to set the tune, and to begin: who had the charge because he was most excellent and he began this psalm on the instrument called Neginoth or in a tune so called.

(b) You who are the defender of my just cause.

(c) Both of mind and body.

Fuente: Geneva Bible Notes

Psalms 4

Many students of the psalms have recognized that Psalms 4 is very closely akin to Psalms 3 in both subject matter and structure. It is an individual lament with motifs characteristic of psalms of confidence. Bullock saw this type of psalm as a distinct genre (including Psalms 4, 16, 23, 27, 62, , 73) and called these psalms individual psalms of trust.

"Unlike the psalms of thanksgiving, which state the crisis and also add a word of assurance that the crisis has passed, this group of psalms makes their declaration of trust in the Lord, but do not always clarify the occasion that provoked the statement of confidence." [Note: Bullock, p. 166.]

"Somewhere in the shadows of the psalms of trust trouble is lurking." [Note: Ibid.]

David may have written this psalm on the same occasion as the previous one or near then. It is an evening hymn (Psa 4:8). Perhaps it occurs after Psalms 3 in the Psalter because of these similarities.

Many of the psalms begin with instructions concerning how the Israelites were to use the psalm in public worship, as this one does. As mentioned previously, these notations are very old. They usually constitute the first verse of the psalm in the Hebrew Bible. This authority suggests their divine inspiration.

In this psalm, David warned his enemies not to sin against God by opposing His anointed king.

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

1. Prayer to God 4:1

David called on God to hear and answer his prayer. He appealed to God as the righteous One who had delivered him from former distress. God is righteous in Himself, but He also does what is right for His children, namely, come to their rescue when they are in need (cf. Psa 25:4-5; Isa 45:13). The terms used to describe relief from distress picture moving out of a tight corner into an open space. The NASB, "Thou hast relieved me," is a better translation of the Hebrew perfect tense than the NIV, "Give me relief."

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

Psa 4:1-8

Psa 3:1-8; Psa 4:1-8 are a pair. They are similar in expression (my glory, there be many which say, I laid me down and slept) in the psalmists situation, and in structure (as indicated by the Selahs). But they need not be contemporaneous, nor need the superscription of Psa 3:1-8 be extended to Psa 4:1-8. Their tone is different, the fourth having little reference to the personal danger so acutely felt in Psa 3:1-8 and being mainly a gentle, earnest remonstrance with antagonists, seeking to win them to a better mind. The strophical division into four parts of two verses each, as marked by the Selahs, is imperfectly carried out, as in Psa 3:1-8, and does not correspond with the logical division-a phenomenon which occurs not infrequently in the Psalter, as in all poetry, where the surging thought or emotion overleaps its bounds. Dividing according to the form, we have four strophes, of which the first two are marked by Selah; dividing by the flow of thought, we have three parts of unequal length-prayer (Psa 4:1), remonstrance (Psa 4:2-5), communion and prayer (Psa 4:6-8).

The cry for an answer by deed is based on the name, and on the past acts of God. Grammatically, it would be possible and regular to render “my God of righteousness,” i.e., “my righteous God”; but the pronoun is best attached to “righteousness” only, as the consideration that God is righteous is less relevant than that He is the source of the psalmists righteousness. Since He is so, He may be expected to vindicate it by answering prayer by deliverance. He who feels that all good in himself comes from God may be quite sure that, sooner or later, and by some means or other, God will witness to His own work. To the psalmist nothing was so incredible as that God should not take care of what He had planted, or let the springing crop be trodden down or rooted up. The Old Testament takes prosperity as the Divine attestation of righteousness; and though they who worship the Man of. Sorrows have new light thrown on the meaning of that conception, the substance of it remains true forever: The compellation “God of my righteousness” is still mighty with God. The second ground of the prayer is laid in the past deeds of God. Whether the clause “Thou hast in straits made space for me” be taken relatively or not, it appeals to former deliverances as reasons for mans prayer and for Gods act. In many languages trouble and deliverance are symbolised by narrowness and breadth. Compression is oppression. Closely hemmed in by crowds or by frowning rocks, freedom of movement is impossible and breathing is difficult. But out in the open, one expatiates, and a clear horizon means an ample sky.

The strophe division keeps together the prayer and the beginning of the remonstrance to opponents, and does so in order to emphasise the eloquent, sharp juxtaposition of God and the “sons of men.” The phrase is usually employed to mean persons of position, but here the contrast between the varying height of mens molehills is not so much in view as that between them all and the loftiness of God. The lips which by prayer have been purged and cured of quivering can speak to foes without being much abashed by their dignity or their hatred. But the very slight reference to the psalmists own share in the hostility of these “sons of men” is noticeable. It is their false relation to God which is prominent throughout the remonstrance; and that being so, “my glory,” in Psa 4:2, is probably to be taken, as in Psa 3:3, as a designation of God. It is usually understood to mean either personal or official dignity, but the suggested interpretation is more in keeping with the tone of the psalm. The enemies were really flouting God and turning that great name in which the singer gloried into a jest. They were not therefore idolaters, but practical heathen in Israel, and their “vanity” and “lies” were their schemes doomed to fail and their blasphemies. These two verses bring most vividly into view the contrast between the psalmist clinging to his helping God and the knot of opponents hatching their plans which are sure to fail.

The Selah indicates a pause in the song, as if to underscore the question “How long?” and let it soak into the hearts of the foes, and then, in Psa 4:3-4, the remonstrating voice presses on them the great truth which has sprung anew in the singers soul in answer to his prayer, and beseeches them to let it stay their course and still their tumult. By “the godly” is meant, of course, the psalmist. He is sure that he belongs to God and is set apart, so that no real evil can touch him; but does he build this confidence on his own character or on Jehovahs grace? The answer depends on the meaning of the pregnant word rendered “godly,” which here occurs for the first time in the Psalter. So far as its form is concerned, it may be either active, one who shows chesed (lovingkindness or favour), or passive, one to whom it is shown. But the usage in the Psalter seems to decide in favour of the passive meaning, which is also more in accordance with the general biblical view, which traces all mans hopes and blessings, not to his attitude to God, but to Gods to him, and regards mans love to God as a derivative, “Amati amamus, amantes amplius meremur amari” (Bern). Out of His own deep heart of love Jehovah has poured His lovingkindness on the psalmist, as he thrillingly feels, and He will take care that His treasure is not lost; therefore this conviction, which has flamed up anew since the moment before when he prayed, brings with it the assurance that He “hears when I cry,” as he had just asked Him to do. The slight emendation, adopted by Cheyne from Gratz and others, is tempting, but unnecessary. He would read, with a small change which would bring this verse into parallelism with Psa 31:22, See how passing great lovingkindness Jehovah hath shown me; but the present text is preferable, inasmuch as what we should expect to be urged upon the enemies is not outward facts, but some truth of faith neglected by them. On such a truth the singer rests his own confidence; such a truth he lays, like a cold hand, on the hot brows of the plotters, and bids them pause and ponder. Believed, it would fill them with awe, and set in a lurid light the sinfulness of their assault on him. Clearly the rendering “Be ye angry” instead of “Stand in awe” gives a less worthy meaning, and mars the picture of the progressive conversion of the enemy into a devout worshipper, of which the first stage is the recognition of the truth in Psa 4:3; the second is the awestruck dropping of the weapons, and the third is the silent reflection in the calm and solitude of night. The psalm being an evening song, the reference to “your bed” is the more natural; but “speak in your hearts”-what? The new fact which you have learned from my lips. Say it quietly to yourselves then, when forgotten truths blaze on the waking eye, like phosphorescent writing in the dark, and the nobler self makes its voice heard. “Speak and be silent,” says the psalmist, for such meditation will end the busy plots against him, and in a wider application “that dread voice,” heard in the awed spirit, “shrinks the streams” of passion and earthly desires, which otherwise brawl and roar there. Another strain of the “stringed instruments” makes that silence, as it were, audible, and then the remonstrance goes on once more.

It rises higher now, exhorting to positive godliness, and that in the two forms of offering “sacrifices of righteousness,” which here simply means those which are prescribed or which are offered with right dispositions, and of trusting in Jehovah-the two aspects of true religion, which outwardly is worship and inwardly is trust. The poet who could meet hate with no weapon but these earnest pleadings had learned a better lesson than “the hate of hate, the scorn of scorn, the love of love,” and anticipated “bless them which curse you.” The teacher who thus outlined the stages of the way back to God as recognition of His relation to the godly, solitary meditation thereon, forsaking of sin and hushing of the Spirit thereby, and finally worship and trust, knew the discipline for rebellious souls.

Psa 4:6 seems at first sight to belong more closely to what follows than to what precedes, and is taken by those who hold the Davidic authorship as addressed to his followers beginning to despond. But it may be the continuance of the address to the enemies, carrying on the exhortation to trust. The sudden appearance of the plural “us” suggests that the psalmist associates himself with the persons whom he has been addressing, and, while he glances at the vain cries of the “many” would make himself the mouthpiece of the nascent faith which he hopes may follow his beseechings. The cry of the many would, in that case, have a general reference to the universal desire for “good,” and would pathetically echo the hopelessness which must needs mingle with it, so long as the heart does not know who is the only good. The passionate weariness of the question, holding a negation in itself, is wonderfully contrasted with the calm prayer. The eyes fail for want of seeing the yearned for blessing; but if Jehovah lifts the light of His face upon us. as He will certainly do in answer to prayer, “in His light we shall see light.” Every good, however various, is sphered in Him. All colours are smelted into the perfect white and glory of His face.

There is no Selah after Psa 4:6, but, as in Psa 3:6, one is due, though omitted.

Psa 4:7-8 are separated from Psa 4:6 by their purely personal reference. The psalmist returns to the tone of his prayer in Psa 4:1, only that petition has given place, as it should do, to possession and confident thankfulness. The many ask, Who? he prays, “Lord.” They have vague desires after God; he knows what he needs and wants. Therefore in the brightness of that Face shining on him his heart is glad. The mirth of harvest and vintage is exuberant, but it is poor beside the deep, still blessedness which trickles round the heart that craves most the light of Jehovahs countenance. That craving is joy and the fruition is bliss. The psalmist here touches the bottom, the foundation fact on which every life that is not vanity must be based, and which verifies itself in every life that is so based. Strange and tragic that men should forget it and love vanity which mocks them, and, though won. still leaves them looking wearily round the horizon for any glimmer of good! The glad heart possessing Jehovah can, on the other hand. lay itself down in peace and sleep, though foes stand round. The last words of the psalm flow restfully like a lullaby. The expression of confidence gains much if “alone” be taken as referring to the psalmist. Solitary as he is, ringed round by hostility as he may be, Jehovahs presence makes him safe, and being thus safe, he is secure and confident. So he shuts his eyes in peace, though he may be lying in the open, beneath the stars, without defences or sentries. The Face brings light in darkness, gladness in want, enlargement in straits, safety in peril, and any and every good that any and every man needs.

Fuente: Expositors Bible Commentary