Verse-by-Verse Bible Commentary
Psalms 4:1

Clarke's Commentary

PSALM IV

David prays to be heard, 1;

expostulates with the ungodly, 2;

exhorts them to turn to God, and make their peace with him, 3-5;

shows the vain pursuits of men in search of happiness, which he

asserts exists only in the approbation of God, 6, 7;

commends himself to the Lord, and then quietly takes his repose,

8.

NOTES ON PSALM IV

This Psalm seems to have been composed on the same occasion with the preceding, viz., Absalom's rebellion. It appears to have been an evening hymn, sung by David and his company previously to their going to rest. It is inscribed to the chief Musician upon Neginoth, למנצח בנגינות lamnatstseach binginoth. Probably the first word comes from נצח natsach, to be over, or preside; and may refer to the precentor in the choir. Some suppose that it refers to the Lord Jesus, who is the Supreme Governor, or victorious Person; the Giver of victory. Neginoth seems to come from נגן nagan, to strike; and probably may signify some such instruments as the cymbal, drum, c., and stringed instruments in general. But there is no certainty in these things. What they mean, or what they were, is known to no man.

Verse Psalms 4:1. Hear me when I call — No man has a right to expect God to hear him if he do not call. Indeed, how shall he be heard if he speak not? There are multitudes who expect the blessings of God as confidently as if they had prayed for them most fervently and yet such people pray not at all!

God of my righteousness — Whatever pardon, peace, holiness, or truth I possess, has come entirely from thyself. Thou art the God of my salvation, as thou art the God of my life.

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

Bridgeway Bible Commentary

Psalms 3 -4 Morning and evening psalms

The title that introduces Psalms 3:0 indicates that David wrote the psalm after his son Absalom rose up in rebellion against him and seized the throne of Israel (2 Samuel 15:1-29). In much distress David fled Jerusalem, but he still trusted in God.

Absalom’s rebellion appears to be so successful that many people think David has no chance of escape. He seems to have little hope of saving his life (3:1-2). But David’s faith in God is unshakable. He lies down at night knowing that God hears his prayers and protects him; he wakes in the morning with renewed confidence (3-6). The dangers that face him only increase his trust in God; he expects nothing less than total victory (7-8).

Psalms 4:0 also possibly belongs to the time of David’s flight from Absalom. In this psalm David begins by praying to God (4:1), and then turns to speak to his enemies and to his supporters. He accuses his enemies of disloyalty, self-seeking and too easily believing Absalom’s lies in joining the rebellion. He assures them they will be defeated, for God is on the side of David (2-3). To his supporters David gives the calm advice that they must not have thoughts of hatred and revenge. Their thoughts must be centred on God and their actions must reflect their devotion to him (4-5).

Many people look to God for prosperity, in the belief that this will bring them contentment; but David, in spite of his distressing circumstances, finds greater contentment simply through trusting in God (6-7). With these thoughts he can lie down to sleep in peace and confidence (8).

Coffman's Commentaries on the Bible

EVENING PRAYER OF TRUST IN GOD
(FOR THE CHIEF MUSICIAN; ON STRINGED INSTRUMENTS.
A PSALM OF DAVID)

“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 (Ephesians 5:19; Colossians 3:16).”Matthew Henry, On the Old Testament (Fleming H. Revell Company), p. 251. 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”;Albert Barnes, On the Old Testament (Grand Rapids, Michigan: Baker Book House), p. 34. 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.”Matthew Henry, Ibid. 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.’“Albert Barnes, Ibid., p. 35. 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.” (Romans 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.John W. Baigent, The New Layman’s Bible Commentary (Grand Rapids, Michigan: Zondervan Publishing House,, 1979), p. 601.

“Thou hast set me at large.” Other versions render this: “thou hast given me room,” and “thou hast freed me.”Charles H. Spurgeon, The Treasury of David (Grand Rapids, Michigan: Zondervan Publishing House,), p. 23.

Barnes' Notes on the Whole Bible

Hear me when I call - When I pray. 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.

O God of my righteousness - That is, O my righteous God. This is a common mode of expression in Hebrew. Thus, in Psalms 2:6, “hill of my holiness,” meaning “my holy hill;” Psalms 3:4, “his hill of holiness,” meaning “his holy hill.” The psalmist here appeals to God as “his” God - the God in whom he trusted; and as a “righteous” God - a God who would do that which was right, and on whom, therefore, he might rely as one who would protect his own people. 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. It is not on the ground of his own claim as a righteous man, but it is that, in this particular case, he was wrongfully persecuted; and he asks God to interpose, and to cause justice to be done. This is always a proper ground of appeal to God. A man may be sensible that in a particular case he has justice on his side, though he has a general conviction that he himself is a sinner; and he may pray to God to cause his enemies to do right, or to lead those whose office it is to decide the case, to do what ought to be done to vindicate his name, or to save him from wrong.

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. He feels that the God who had done it in former troubles could do it again; and he asks him to repeat his mercy. The prayer indicates confidence in the power and the unchangeableness of God, and proves that it is right in our prayers to recall the former instances of the divine interposition, as an argument, or as a ground of hope that God would again interpose.

Have mercy upon me - In my present troubles. That is, Pity me, and have compassion on me, as thou hast done in former times. Who that has felt the assurance that God has heard his prayer in former times, and has delivered him from trouble, will not go to him with the more confident assurance that he will hear him again?

Calvin's Commentary on the Bible

In these words there is shown the faith of David, who, although brought to the uttermost distress, and indeed almost consumed by a long series of calamities, did not sink under his sorrow; nor was he so broken in heart as to be prevented from betaking himself to God his deliverer. By his praying, he testified, that when utterly deprived of all earthly succor, there yet remained for him hope in God. Moreover, he calls him the God of his righteousness, which is the same thing as if he had called him the vindicator of his right; ⁽⁵⁰⁾ and he appeals to God, because all men everywhere condemned him, and his innocence was borne down by the slanderous reports of his enemies and the perverse judgments of the common people. And this cruel and unjust treatment which David met with, ought to be carefully marked. For while nothing is more painful to us than to be falsely condemned, and to endure, at one and the same time, wrongful violence and slander; yet to be ill spoken of for doing well, is an affliction which daily befalls the saints. And it becomes them to be so exercised under it as to turn away from all the enticements of the world, and to depend wholly upon God alone. Righteousness, therefore, is here to be understood of a good cause, of which David makes God the witness, while he complains of the malicious and wrongful conduct of men towards him; and, by his example, he teaches us, that if at any time our uprightness is not seen and acknowledged by the world, we ought not on that account to despond, inasmuch as we have one in heaven to vindicate our cause. Even the heathen have said there is no better stage for virtue than a man’s own conscience. But it is a consolation far surpassing this, to know when men vaunt themselves over us wrongfully, that we are standing in the view of God and of the angels. Paul, we know, was endued with courage arising from this source, (1 Corinthians 4:5) for when many evil reports were spread abroad concerning him among the Corinthians, he appeals to the judgment-seat of God. Isaiah also, fortified by the same confidence, (Isaiah 50:6 and following verse) despises all the slanders by which his enemies calumniated him. If, therefore, we cannot find justice anywhere in the world the only support of our patience is to look to God, and to rest contented with the equity of his judgment. It may, however, be asked by way of objection, Since all the purity of men is mere pollution in the sight of God, how can the godly dare to bring forward their own righteousness before him? With respect to David, it is easy to answer this question. He did not boast of his own righteousness except in reference to his enemies, from whose calumnies he vindicated himself. He had the testimony of a good conscience that he had attempted nothing without the call and commandment of God, and therefore he does not speak rashly when he calls God the protector and defender of his right. Hence we learn that David honored God with this title of praise, in order the more readily to set him in contrast with the whole world. And as he asks twice to be heard, in this there is expressed to us both the vehemence of his grief and the earnestness of his prayers. In the last clause of the verse, he also shows whence he expected to obtain what he needed, namely, from the mercy of God. And certainly, as often as we ask anything from God, it becomes us to begin with this, and to beseech him, according to his free goodness, to relieve our miseries.

Thou hast enlarged me when I was in distress. Some think that David here promises himself what he had not yet experienced; and in the exercise of hope anticipates the manifestations of God’s grace with which he should afterwards be favored. But, in my opinion, he rather mentions the benefits which he formerly received from God, and by these strengthens himself against the time to come. Thus the faithful are accustomed to call to their remembrance those things which tend to strengthen their faith. We shall, hereafter meet with many passages similar to this, where David, in order to give energy to his faith against terrors and dangers, ⁽⁵¹⁾ brings together the many experiences from which he had learned that God is always present with his own people and will never disappoint their desires. The mode of expression which he here employs is metaphorical, and by it he intimates that a way of escape was opened up to him even when he was besieged and enclosed on every side. The distress of which he speaks, in my opinion, refers not less to the state of his mind than to circumstances of outward affliction; for David’s heart was not of such an iron mould as to prevent him from being cast into deeper mental anguish by adversity.

(50) “Mon protecteur, celuy qui maintient mon droit.” — Fr. My protector, he who maintains my right.

(51) “Contre les effrois et dangers qui se presentoyent.” — Fr. Against the terrors and dangers which presented themselves.

Smith's Bible Commentary

Psalms 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 ( Psalms 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 ( Psalms 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? ( Psalms 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 ( Psalms 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 ( Psalms 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.

Psalms 5:1-12

Psalms 5:1-12 is a prayer of the morning. Psalms 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 ( Psalms 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 ( Psalms 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 ( Psalms 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 ( Psalms 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 ( Psalms 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 ( Psalms 5:12 ). "

Dr. Constable's Expository Notes

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. Psalms 25:4-5; Isaiah 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."

Dr. Constable's Expository 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 (Psalms 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.

Gill's Exposition of the Whole Bible

Hear me when I call, O God of my righteousness,.... Or, "my righteous God" h, who is righteous in his nature, ways, and works, the just Judge of the whole earth, who will do right; or "the vindicator of my righteousness", as the Syriac version renders it; that is, of his innocence and uprightness, which the Lord knew and was a witness of: and since he was his covenant God, he doubted not but he would bring it forth as the light, and favour his righteous cause, and do him justice upon his enemies: or the psalmist addresses God in this manner, because he was the author of his righteousness, and was the justifier of him, by imputing the righteousness of his Son unto him. So Christ addresses his Father, John 17:26; who he knew would justify him, and by whom he was justified as the surety of his people, when he, rose from the dead: and so the saints can draw nigh to God the Judge of all, through the righteousness of Christ; knowing that he is just, and the justifier of him that believes in Jesus; and that he is just and faithful to forgive their sins, and cleanse them from all unrighteousness, on account of his blood. The petition put up by the psalmist is, to be heard when he called, that is, to hear his prayer, as it is explained in the latter part of the verse: and God is a God hearing prayer; and so David, Christ, and all the saints, have found him to be: and the encouragement to pray to the Lord, in hope of being heard, arose from past experience of divine goodness;

thou hast enlarged me [when I was] in distress; when he had like to have been killed by Saul casting a javelin at him; and when his house was watched by men that Saul set there, and he was let down through a window and escaped; and when he was shut in at Keilah, where Saul thought he had him safe; and at other times, to which he may here refer, as in Psalms 18:19; and this may be applied to the Messiah, when in the garden, beset with sorrows, and an angel strengthened him; and when on the cross, surrounded by various enemies, whom he conquered; and when in death and the grave, from the pains and cords of which he was loosed, and set in a large place. And this agrees also with the experience of the saints; who, when in distress through sin, Satan, and the law, have been set free, through the Gospel proclaiming liberty to the captives to such enemies; and the opening of the prison to them that have been bound by them: and when they have been so shut up and straitened in themselves, that they could not come forth in the discharge of duty, and in the exercise of grace; through the Spirit of the Lord, who is a spirit of liberty, they have been enlarged in the duty of prayer and of praise, and in the exercise of faith and love; and their hearts have been enlarged through the discoveries of the love of God towards them, so that they have run cheerfully in the ways of his commandments; who also gives them largeness of heart, an increase of the knowledge of Christ, and of the love of God, and tills them with joy and peace in believing, and draws out the desires of their souls to his name, and the remembrance of him;

have mercy upon me: the psalmist pleads no merit nor worthiness of his own, but applies to the grace and mercy of God; and sensible of his sin, both original and actual, he entreats a discovery of pardoning grace and mercy. The words may be rendered, "be gracious unto me" i, or "show me favour"; bestow the blessings of grace, grant larger measures of grace, and fresh supplies of it: and so all sensible sinners apply to God for mercy; and all the saints have recourse to him as the Father of mercies, and the God of all comfort, for every mercy, both temporal and spiritual. Nor is this unsuitable to the Messiah, as man and Mediator; with whom, God keeps his mercy for evermore, as the head and surety of his people, and upon whom, as man, the grace of God was; and who increased, as in stature, so in favour with God and man; and which, no doubt, was desirable by him;

and hear my prayer: the same petition with that in the beginning of the verse; invocation and prayer being the same thing.

h אלהי צדקי. i חנני "gratiosus esto mihi", Junius & Tremellius, Piscator, Cocceius.

Henry's Complete Commentary on the Bible

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

      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.

      The title of the psalm acquaints us that David, having penned it by divine inspiration for the use of the church, delivered it to the chief musician, or master of the song, who (according to the divine appointment of psalmody made in his time, which he was chiefly instrumental in the establishment of) presided in that service. We have a particular account of the constitution, the modelling of the several classes of singers, each with a chief, and the share each bore in the work, 1 Chronicles 25:1-31 Some prophesied according to the order of the king,Psalms 4:2; Psalms 4:2. Others prophesied with a harp, to give thanks, and to praise the Lord,Psalms 4:3; Psalms 4:3. Of others it is said that they were to lift up the horn,Psalms 4:5; Psalms 4:5. But of them all, that they were for song in the house of the Lord (Psalms 4:6; Psalms 4:6) and were instructed in the songs of the Lord,Psalms 4:7; Psalms 4:7. This psalm was committed to one of the chiefs, to be sung on neginoth--stringed instruments (Habakkuk 3:19), which were played on with the hand; with music of that kind the choristers were to sing this psalm: and it should seem that then they only sung, not the people; but the New-Testament appoints all Christians to sing (Ephesians 5:19; Colossians 3:16), from whom it is expected that they do it decently, not artfully; and therefore there is not now so much occasion for musical instruments as there was then: the melody is to be made in the heart. In Psalms 4:1-5

      I. David addresses himself to God, Psalms 4:1; Psalms 4:1. Whether the sons of men, to whom he is about to speak, will hear, or whether they will forbear, he hopes and prays that God will give him a generous audience, and an answer of peace: "Hear me when I call, and accept my adorations, grant my petitions, and judge upon my appeals; have mercy upon me, and hear me." All the notice God is pleased to take of our prayers, and all the returns he is pleased to make to them, must be ascribed, not to our merit, but purely to his mercy. "Hear me for thy mercy-sake" is our best plea. Two things David here pleads further:-- 1. "Thou art the God of my righteousness; not only a righteous God thyself, but the author of my righteous dispositions, who hast by the grace wrought that good that is in me, hast made me a righteous man; therefore hear men, and so attest thy own work in me; thou art also the patron of my righteous cause, the protector of my wronged innocency, to whom I commit my way, and whom I trust to bring forth my righteousness as the light." When men condemn us unjustly, this is our comfort, It is God that justifies; he is the God of a believer's righteousness. 2. "Thou has formerly enlarged me when I was in distress, enlarged my heart in holy joy and comfort under my distresses, enlarged my condition by bringing me out of my distresses; therefore now, Lord, have mercy upon me, and hear me." The experience we have had of God's goodness to us in enlarging us when we have been in distress is not only a great encouragement to our faith and hope for the future, but a good plea with God in prayer. "Thou hast; wilt thou not? For thou art God, and changest not; thy work is perfect."

      II. He addresses himself to the children of men, for the conviction and conversion of those that are yet strangers to God, and that will not have the Messiah, the Son of David, to reign over them.

      1. He endeavours to convince them of the folly of their impiety (Psalms 4:2; Psalms 4:2). "O you sons of Men" (of great men, so some, men of high degree, understanding it of the partisans of Saul or Absalom), "how long will you oppose me and my government, and continue disaffected to it, under the influence of the false and groundless suggestions of those that wish evil to me?" Or it may be taken more generally. God, by the psalmist, here reasons with sinners to bring them to repentance. "You that go on in the neglect of God and his worship, and in contempt of the kingdom of Christ and his government, consider what you do." (1.) "You debase yourselves, for you are sons of men" (the word signifies man as a noble creature); "consider the dignity of your nature, and the excellency of those powers of reason with which you are endued, and do not act thus irrationally and unbecoming yourselves." Let the sons of men consider and show themselves men. (2.) "You dishonour your Maker, and turn his glory into shame." They may well be taken as God's own words, charging sinners with the wrong they do him in his honour: or, if David's words, the term glory may be understood of God, whom he called his glory,Psalms 3:3. Idolaters are charged with changing the glory of God into shame, Romans 1:23. All wilful sinners do so by disobeying the commands of his law, despising the offers of his grace, and giving the affection and service to the creature which are due to God only. Those that profane God's holy name, that ridicule his word and ordinances, and, while they profess to know him, in works deny him, do what in them lies to turn his glory into shame. (3.) "You put a cheat upon yourselves: You love vanity, and seek after leasing, or lying, or that which is a lie. You are yourselves vain and lying, and you love to be so." Or, "You set your hearts upon that which will prove, at last, but vanity and a lie." Those that love the world, and seek the things that are beneath, love vanity, and seek lies; as those also do that please themselves with the delights of sense, and portion themselves with the wealth of this world; for these will deceive them, and so ruin them. "How long will you do this? Will you never be wise for yourselves, never consider your duty and interest? When shall it once be?" Jeremiah 13:27. The God of heaven thinks the time long that sinners persist in dishonouring him and in deceiving and ruining themselves.

      2. He shows them the peculiar favour which God has for good people, the special protection they are under, and the singular privileges to which they are entitled, Psalms 4:3; Psalms 4:3. This comes in here, (1.) As a reason why they should not oppose or persecute him that is godly, nor think to run him down. It is at their peril if they offend one of these little ones, whom God has set apart for himself,Matthew 18:6. God reckons that those who touch them touch the apple of his eye; and he will make their persecutors to know it, sooner or later. They have an interest in heaven, God will hear them, and therefore let none dare to do them any injury, for God will hear their cry and plead their cause, Exodus 22:23. It is generally supposed that David speaks of his own designation to the throne; he is the godly man whom the Lord has set apart for that honour, and who does not usurp it or assume it to himself: "The opposition therefore which you give to him and to his advancement is very criminal, for the rein you fight against God, and it will be vain and ineffectual." God has, in like manner, set apart the Lord Jesus for himself, that merciful One; and those that attempt to hinder his advancement will certainly be baffled, for the Father hears him always. Or, (2.) As a reason why they should themselves be good, and walk no longer in the counsel of the ungodly: "You have hitherto sought vanity; be truly religious, and you will be truly happy here and for ever; for," [1.] "God will secure to himself his interest in you." The Lord has set apart him that is godly, every particular godly man, for himself, in his eternal choice, in his effectual calling, in the special disposals of his providence and operations of his grace; his people are purified unto him a peculiar people. Godly men are God's separated, sealed, ones; he knows those that are his, and has set his image and superscription upon them; he distinguishes them with uncommon favours: They shall be mine, saith the Lord, in that day when I make up my jewels. Know this; let godly people know it, and let them never alienate themselves from him to whom they are thus appropriated; let wicked people know it, and take heed how they hurt those whom God protects. [2.] "God will secure to you an interest in himself." This David speaks with application: The Lord will hear when I call unto him. We should think ourselves happy if we had the ear of an earthly prince; and is it not worth while upon any terms, especially such easy ones, to gain the ear of the King of kings? Let us know this, and forsake lying vanities for our own mercies.

      3. He warns them against sin, and exhorts them both to frighten and to reason themselves out of it (Psalms 4:4; Psalms 4:4): "Stand in awe and sin not" (be angry and sin not, so the LXX., and some think the apostle takes that exhortation from him, Ephesians 4:26); "commune with your own hearts; be converted, and, in order thereunto, consider and fear." Note, (1.) We must not sin, must not miss our way and so miss our aim. (2.) One good remedy against sin is to stand in awe. Be moved (so some), in opposition to carelessness and carnal security. "Always keep up a holy reverence of the glory and majesty of God, and a holy dread of his wrath and curse, and dare not to provoke him." (3.) One good means of preventing sin, and preserving a holy awe, is to be frequent and serious in communing with our own hearts: "Talk with your hearts; you have a great deal to say to them; they may be spoken with at any time; let it not be unsaid." A thinking man is in a fair way to be a wise and a good man. "Commune with your hearts; examine them by serious self-reflection, that you may acquaint yourselves with them and amend what is amiss in them; employ them in solemn pious meditations; let your thoughts fasten upon that which is good and keep closely to it. Consider your ways, and observe the directions here given in order to the doing of this work well and to good purpose." [1.] "Choose a solitary time; do it when you lie awake upon your beds. Before you turn yourself to go to sleep at night" (as some of the heathen moralists have directed) "examine your consciences with respect to what you have done that day, particularly what you have done amiss, that you may repent of it. When you awake in the night meditate upon God, and the things that belong to your peace." David himself practised what he here counsels others to do (Psalms 63:6), I remember thee on my bed. Upon a sick-bed, particularly, we should consider our ways and commune with our own hearts about them. [2.] "Compose yourselves into a serious frame: Be still. When you have asked conscience a question be silent, and wait for an answer; even in unquiet times keep you spirits calm and quiet."

      4. He counsels them to make conscience of their duty (Psalms 4:5; Psalms 4:5): Offer to God the sacrifice of righteousness. We must not only cease to do evil, but learn to do well. Those that were disaffected to David and his government would soon come to a better temper, and return to their allegiance, if they would but worship God aright; and those that know the concerns that lie between them and God will be glad of the Mediator, the Son of David. It is required here from every one of us, (1.) That we serve him: "Offer sacrifices to him, your own selves first, and your best sacrifices." But they must be sacrifices of righteousness, that is, good works, all the fruits of the reigning love of God and our neighbour, and all the instances of a religious conversation, which are better than all burnt-offerings and sacrifices. "Let all your devotions come from an upright heart; let all your alms be sacrifices of righteousness." The sacrifices of the unrighteous God will not accept; they are an abomination, Isaiah 1:11-15, c. (2.) That we confide in him. "First make conscience of offering the sacrifices of righteousness and then you are welcome to put your trust in the Lord. Serve God without any diffidence of him, or any fear of losing by him. Honour him, by trusting in him only, and not in your wealth nor in an arm of flesh trust in his providence, and lean not to your own understanding; trust in his grace, and go not about to establish your own righteousness or sufficiency."

      In singing Psalms 4:1-4 we must preach to ourselves the doctrine of the provoking nature of sin, the lying vanity of the world, and the unspeakable happiness of God's people; and we must press upon ourselves the duties of fearing God, conversing with our own hearts, and offering spiritual sacrifices; and in praying over Psalms 4:1-4 we must beg of God grace thus to think and thus to do.