Psalms 4
This psalm, like the preceding, purports to be a psalm of David, and there is no reason to doubt the correctness of this opinion. Psalm 3 appears to be a “morning” psalm Psalms 3:5 I laid down and slept. I awoke, for Jehovah kept me so this seems to be its counterpart, and to be designed to be an “evening” psalm, Psalms 4:4 Tremble, and sin not; speak within your own heart on your bed and be still. Selah. Psalms 4:8 I will lie down, both in peace and in sleep. For You alone, Jehovah, make me dwell in safety. The general resemblance in the structure, and the reference in the one to the morning, and in the other to the evening, show that the two were designed, possibly, to be a kind of “double” psalm, to be used on the same day, the one in the morning, and the other in the evening. There is nothing in the psalm, or in the title, to determine what occasion it was written for. The Jewish interpreters generally, and most Christian expositors, suppose that it was composed on the same occasion as the preceding, in relation to the rebellion of Absalom. But there is nothing in the psalm itself which will certainly determine this.
The general subject of the psalm is the fact that confidence in God will make the mind calm in the midst of troubles, and that reliance on his protecting care will enable us to give ourselves at night to undisturbed repose.
The following points occur in the psalm on this general subject.
a) The writer calls on God to hear him, and makes it the ground of his petition that he had formerly heard him - that he had enlarged him when he was in distress, Psa_4:1.
b) He addresses directly his enemies, and gives them counsel as to what they ought to do, Psa_4:2-5.
c) He contrasts the sources of his own joy and theirs, Psa_4:6-7.
d) As the result of all, and in view of all these mercies and comforts, he says that he will lie calmly down and sleep. Though he had enemies, his mind is composed and calm. Psa_4:8.
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 - occurs at the beginning of 53 psalms, and at the close of the hymn in Hab_3:19. It is uniformly rendered “to the chief Musician,” and means that the psalm was intended for him, or was to be given to him, probably to regulate the manner of performing it. The title does not imply that he was the author. The word rendered “Chief Musician, menâtsēcha, is derived from nâtsach, properly meaning “to shine.”
The meaning of the form used here, and in the other places where it occurs as a title to a psalm, is “Chief Musician.” The idea is, that the psalm is to be performed under his direction; or that the music is to be directed and adapted by him.
Neginoth – Or stringed instrument as it is in the MKJV. In the case before us there is a particular designation of the “instrument” that was to be employed in the music; which occurs also in Psa_6:1-10; Psa_54:1-7; Ps. 55; Psa_61:1-8; Psa_67:1-7; Psa_76:1-12. In Psa_8:1-9; Ps. 81; Psa_84:1-12, another instrument is mentioned; and in Ps. 45; Psa_60:1-12; Ps. 80, another instrument still. It would seem that the author of the psalm frequently adapted his poem to a particular kind of instrument, but left the further arrangement of the music to the precentor himself. The word “Neginoth,” plural of “Neginah” - negîynâh - means properly “stringed instruments.” It occurs in the title of the following psalms, Psa_4:1-8; Psa_6:1-10; Psa_54:1-7; Ps. 55; Psa_67:1-7; Psa_76:1-12.
Hear me when I call - The word “hear” in such cases is always used in the sense of “listen to,” “hear favorably,” or “attend to;” hence, in the literal sense it is always true that God “hears” all that is said. The meaning is “hear and answer me” or grant me what I ask. A reminder that we can boldly come before the Lord and ask Him, call on Him, plead our requests before Him.
O God of my righteousness - That is, O my righteous God. This is a common mode of expression in Hebrew. Thus, in Psa_2:6, “hill of my holiness,” meaning “my holy hill;” Psa_3:4. The appeal to God as a righteous God implies a conviction in the mind of the psalmist of the justice of his cause; and he asks God merely to do “right” in the case.
Thou hast enlarged me when I was in distress - That is, on some former occasion. When he was “pressed” or “confined,” and knew not how to escape, God had interposed and had given him room, so that he felt free. He now implores the same mercy again. The prayer indicates confidence in the power and the unchangeableness of God.
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.
O ye sons of men - The reference is doubtless to Absalom and his followers; and he calls them “sons of men,” as having human feelings, passions, and purposes, in strong distinction from that righteous God to whom he had just made his solemn appeal.
Will ye turn my glory into shame - My honor, or what becomes my rank and station. If this refers to the rebellion in the time of Absalom, the allusion is to the fact that his enemies were endeavoring to rob him of his scepter and his crown, and to reduce him to the lowest condition of beggary and want; and he asks with earnestness how long they intended to do him so great injustice and wrong.
And seek after leasing - The word “leasing” (in the kjv) is the Old English word, a Saxon word, from falsehood, for “lie.” The idea here is, that they were pursuing a course which would yet prove to be a delusion - the hope of overturning his throne.
how long will ye love vanity; or "a vain thing" Such as the placing of Absalom upon the throne, on which their hearts were set.
Psa 4:3 But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
But know - This is addressed to those whom, in the previous verse, he had called the “sons of men;” that is, his foes.
The Lord will hear when I call unto him - As I am engaged in his service; as I am appointed to accomplish a certain purpose for him, I may confidently believe that he will hear me, and will deliver me out of their hands.
The Lord hath set apart him that is godly - chasid, the pious, benevolent man. He has marked such, and put them aside as his own property. Which may be understood of David himself, a man after God's own heart; whom the Lord chose. 1Samuel
Psa 4:4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.
Stand in awe - Still addressed to the sons of men.
Be ye angry, and sin not - The original word here - râgaz - means to be moved, disturbed, disquieted, thrown into commotion; and as this may be by anger, fear, or grief. The idea is that which is conveyed in our translation - that they were to fear; to stand in awe; to reflect on the course which they were pursuing, and on the consequences of that course, and by so doing to cease from their plans, and to sin no further.
Commune with your own heart - Hebrew: “Speak with your own heart;” that is, consult your own “heart” on the subject, and be guided by the result of such a deliberation.
And be still - When you are thus quiet, reflect on your doings. For a most beautiful description of the effect of night and silence in recalling wicked men from their schemes, Job 33:14-17 For God speaks once, yea, twice, but not one takes notice. In a dream, a vision of the night, when deep sleep falls on men; while they slumber on the bed; then He opens the ear of men and seals their teaching, so that He may turn man from his act, that He might hide pride from man.
Psa 4:5 Offer the sacrifices of righteousness, and put your trust in the LORD.
Offer the sacrifices of righteousness - Offer righteous sacrifices; that is, sacrifices prompted by right motives, and in accordance with the prescriptions in the law of God. This appears to be addressed also to those who in Psa_4:2 are called “sons of men;” that is, those who were arrayed against the psalmist. Do not attempt to offer a sacrifice to God for prosperity in your present rebellious conduct. Such a sacrifice would be a sin. Turn to God from whom you have revolted; and offer to him a righteous sacrifice.
Psa 4:6 There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us.
There be many that say - Some have supposed that the allusion of the psalmist here is to his own followers, and that the reference is to their anxious fears in their misfortunes. The more probable interpretation, however, is that the allusion is to the general anxiety of mankind, as contrasted with the feelings and desires of the psalmist himself in reference to the manner in which the desire was to be gratified.
Who will show us any good? - The word “any” here is improperly supplied by the translators. The question is more emphatic as it is in the original - “Who will show us good?” That is, Where shall happiness be found? This is the “general” question asked by mankind. The “answer” to this question, of course, would be very various, and the psalmist evidently intends to place the answer which “he” would give in strong contrast with that which would be given by the mass of men. The psalmist says that he regards it as consisting in the favor and friendship of God.
Lord, lift thou up the light of thy countenance upon us - The phrase, “to lift up the light of the countenance” on one, is of frequent occurrence in the Scriptures, and is expressive of favor and friendship. Meaning his gracious presence, the manifestations of himself, the discoveries of his love, communion with him, the comforts of his Spirit, and the joys of his salvation; suggesting that in the enjoyment of these things lay their good and happiness, and their safety also; his face and favour, love and grace, being as a shield to encompass them, and as a banner over them. The language here is possibly derived from the benediction which the high priest was commanded to pronounce when he blessed the people of Israel Numbers 6:24-26 Jehovah bless you and keep you. Jehovah make His face shine upon you and be gracious to you. Jehovah lift up His face to you and give you peace.
Psa 4:7 Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.
That their corn and their wine increased - The word rendered “corn” means grain in general; the word rendered “wine” means properly “new wine.” The reference here is probably to the joy of harvest, when the fruits of the earth were gathered in, an occasion among the Hebrews, as it is among most people, of joy and rejoicing.
Psa 4:8 I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.
I will both lay me down in peace, and sleep - The word “both” here means “at the same time;” that is, I will alike be in peace, and I will lie down and will sleep; I will have a mind at peace (or, in tranquility) when I lie down, and will sleep calmly. This is said in view of his confidence in God, and of his belief that God would preserve him. This is the counterpart of what is said in Psa_3:5. There he says in the morning, that, though surrounded by fear, he “had” been permitted to lie calmly down and sleep; here he says, that, though he is surrounded by fear, he has such confidence in God, that he “will” give himself to quiet slumber.
