Psalm 4

Introduction.—Ps. 4 has been termed An Evening Prayer and has been considered a sequel to Ps. 3. At eventide the psalmist reviews the troubles of the day, and is satisfied. A sense of sweet peace and tranquility takes possession of him, for he realizes that, as God has been his support in the hours of distress, He will keep him through the night. It has been suggested that Ps. 5 also should be read together with Ps. 4, for Ps. 4 is a prayer appropriate to evening devotions and Ps. 5 is a petition appropriate to the period of morning worship. The same tone appears to pervade both psalms.

On the superscription see pp. 616, 629.

1. Hear me. Literally, “answer me,” implying an expected, favorable answer.

God of my righteousness. This expression is not found elsewhere in the OT.

Thou hast enlarged me. Literally, “in narrowness Thou hast made large room for me.” Formerly hemmed in by his pursuers, the psalmist now feels freedom to move about.

Have mercy upon me. Or, “be gracious unto me.” Almost every word of this verse in Hebrew ends with the vowel i, pronounced ee, possibly as if to express a long-drawn-out cry.

2. Sons of men. Heb. bene Хish. The more common expression thus translated is bene Хadam, which indicates mankind in general. By contrast bene Хish may possibly refer to distinguished people. David turns from his prayer to God, to address his persecutors as if they were present.

My glory into shame. If this refers to the rebellion in Absalom’s time (see introductions to Ps. 3 and 4), the allusion most obviously would be to the fact that David was being robbed of his kingly dignity and reduced to virtual beggary and extreme want.

Leasing. Heb. kazab, “a lie.” “Leasing” is Old English for “lie.” The rebels were following a course that must eventually prove to be only a delusion; it must utterly fail. The promises that enduring happiness can be attained by material pleasure and worldly ambition must prove false; they are but a lie.

Selah. See p. 629.

3. But know. Since Jehovah has set apart the psalmist for a special work, the efforts of his enemies to thwart that purpose must come to nought.

Godly. Heb. chasid, one who shows his love to God by his pious manner of life (see Additional Note on Ps. 36).

The Lord will hear. Since he is godly and accordingly is faithfully carrying out the service to which God has appointed him, he is assured that God will hear him and deliver him. Here is real ground for confidence: if the Christian is faithfully carrying out God’s plan for him, he may expect God to uphold him until he has completed the work that Heaven designs for him to do.

4. Stand in awe. Heb. ragaz, literally, “tremble,” “be perturbed.” The enemies (v. 2) are admonished to tremble at the consideration of the results of their rebellious course, and accordingly to desist.

Sin not. Do not continue to sin by persisting in your nefarious designs.

Commune with your own heart. Literally, “speak with your own heart.” Today we might say, “consult your better judgment”; or, “appeal to your better nature, your better feelings, your innate sense of right, your generous emotions, rather than rely upon your intellect, your will, or your passions.”

Be still. “It is only in standing water that silt settles, and in quiet nights that dew distills. In the night, when the eye is closed to all the world besides, let it be opened to self-examination” (F. B. Meyer). In the quiet of the night, when one is alone and only the eye of God looks upon him, man is free to consider his plans in the light of God’s approval, and to come to valid conclusions. Herein lies a prescription for mental unrest, and a recipe for sinners (see Job 33:14–17).

Selah. See p. 629.

5. Sacrifices of righteousness. Sacrifices prompted by right motives out of a sincere heart (see Deut. 33:19; Ps. 51:19) as opposed to vain oblations (see Isa. 1:13; Jer. 6:20; Micah 6:7, 8).

6. There be many that say. The general inquiry among men is, “Who will show us any good? Where can real happiness be found? What is real happiness?” These are the cynical questions of the godless materialist. They are answered only in the life of the devout follower of God (see Ps. 16:11).

Lord, lift thou up. Compare the words of the Aaronic blessing (Num. 6:26). In contrast with the plans of his enemies, the psalmist desires only the favor of God—this is the supreme good. The true child of God finds durable satisfaction, not in the material things and sensual delights of the world, but in the consciousness that he has heaven’s approval as he enjoys fellowship with God.

7. Gladness in my heart. Not the so-called happiness of things and worldly possessions, but the happiness set forth in v. 6, the happiness of basking in God’s smile. This gladness is greater than the gladness of farmers who rejoice in the plentiful harvest. Among the Hebrews, as among most people, the time of the harvest was a time for special rejoicing.

Corn. Heb.dagan, “grains in general.” Dagan must not be confused with Indian maize. The principal grain crops of Palestine were wheat, barley, spelt, and millet. The expression “corn and wine” seems to have been used at times for the entire agricultural crop of the fields.

Wine. Heb.tirosh, literally, “new wine,” as the word is translated in Isa. 65:8.

8. Both. Literally, “together,” or “at the same time.” Since the psalmist’s mind is at peace, he can lie down and sleep calmly. Confidence in God gives assurance of sleep. The two go hand in hand. This condition is the counterpart of the experience described in Ps. 3:5, in which the psalmist, in the morning, reflected that God had permitted him to sleep, although fearful enemies surrounded him; now, in the evening, he goes a step further and lies down serenely in the consciousness that, although he is still surrounded by his enemies, God will give him the gift of quiet and restful sleep (see Prov. 3:24).

Dwell in safety. The psalmist expresses his realization that to God alone he is indebted for his safety through the night. What confidence: to know that he will be kept safely, and to recognize that he owes this safekeeping entirely to his God. The Christian who shares the confidence of the psalmist need have no fear during either the slumbers of the night or the duties of the day. The thought of v. 8 is the keynote of 121.

There is a suggestion that as a part of public worship this psalm may have been sung in the Temple as follows: vs. 1–4 during the preparation for sacrifice; vs. 5, 6 during the offering; vs. 7, 8 after the sacrifice as an assurance of acceptance.

Ellen G. White comments

4 MYP 122; 7T 251