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Commentary on Psalms 4 verses 1–5
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 Chr. 25. Some prophesied according to the order of the king, Psa 4:2. Others prophesied with a harp, to give thanks, and to praise the Lord, Psa 4:3. Of others it is said that they were to lift up the horn, Psa 4:5. But of them all, that they were for song in the house of the Lord (Psa 4:6) and were instructed in the songs of the Lord, Psa 4:7. This psalm was committed to one of the chiefs, to be sung on neginoth - stringed instruments (Hab 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 (Eph 5:19; Col 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 these verses,
I. David addresses himself to God, Psa 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 (Psa 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, Psa 3:3. Idolaters are charged with changing the glory of God into shame, Rom 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?" Jer 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, Psa 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, Mat 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, Exo 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 therein 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 (Psa 4:4): "Stand in awe and sin not" (be angry and sin not, so the Septuagint, and some think the apostle takes that exhortation from him, Eph 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 (Psa 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 (Psa 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, Isa 1:11, etc. (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 these verses 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 these verses we must beg of God grace thus to think and thus to do.
Here is the great cry that reaches up to God. It is not that cry people make resulting from some intense release of air, but it is the pure and untouched outpouring of the words of the inner mind, which extend even to God. It must be realized there is a certain voice in the innermost heart which is not used as an organ of the body, but which a person, after he has entered his bedchamber and settled himself, cries out beyond his own body from the hidden gate of his feelings to him who alone is able to hear a voice of this type. Even if we do not read that Moses cried out with an audible voice, nevertheless it is said by God in Exodus: “Why do you cry to me?” It is the voice of every exile who cries to God about having earthly and ever-changing affairs. The Savior excludes this cry for approaching the Father when he says: “Seek great things, and the small things will be added to you. Seek the heavenly, and the earthly will be added to you.”
In the preceding psalm [David] suffered persecution from Absalom. He was ashamed because he was fleeing from his son, and he did not have the inner strength to make war. Now comes the prayer that hangs the tyrant and protects the one oppressed by his tyranny. Should you ask how he will overcome Absalom, how he will cast him down like Goliath, he responds, “Armed with prayer.” “When I called on him, the God of my righteousness heard me.” His prayer is uttered, and the tyrant hangs in the tree. In the same way when I sin, God arouses himself against me, but when I repent, he offers himself stretched out and trampled for my correction. Likewise, when we sin, God will arouse enemies against us. But, in our fight, the only thing we have to do is to seek the reasons for the conflict, and if we have sinned, correct it. If we do that, we will see the enemies fall before our eyes. It is, therefore, a rule for us that we do not avenge our enemies, because God will always stir them up against us on account of our sins. Do you wish to see the destruction of those opposing you: repent from your sins, and the enemies will fall.
So, why is it, you ask, that many people are not heard? On account of the inappropriate requests they make. You see, in this case not to be heard is better than to be heard. So even if we were heard, we would not be happy about it; whereas even in the cases we were not heard, we would give praise even on that account. In other words, on the one hand, when we make inappropriate requests, we are better off for not getting them; on the other, when our asking is indifferent, God beguiles us into entreating him by delaying the response, which is no little gain.… So let us not desist when we are not heard, nor be distraught nor become numb, but persist with entreaty and request. God, after all, does everything for the best.
When there is a burdensome care, however many times I call out to God, he does not delay to hear me: this establishes, therefore, as an example to me and others, his providence. However, it is the custom of those who are bound by their miseries, who are pushed into the folly of bitterness, to complain against God and to say that he shows no concern for the affairs of mortals, nor does he govern human life with reason.
"And know ye that the Lord has magnified his Holy One" [Psalm 4:3]. Whom but Him, whom He raised up from below, and placed in heaven at His right hand? Therefore does he chide mankind, that they would turn at length from the love of this world to Him. But if the addition of the conjunction (for he says, "and know ye") is to any a difficulty, he may easily observe in Scripture that this manner of speech is usual in that language, in which the Prophets spoke. For you often find this beginning, "And" the Lord said unto him, "And" the word of the Lord came to him. Which joining by a conjunction, when no sentence has gone before, to which the following one may be annexed, perhaps admirably conveys to us, that the utterance of the truth in words is connected with that vision which goes on in the heart. Although in this place it may be said, that the former sentence, "Why do ye love vanity, and seek a lie?" is as if it were written, Do not love vanity, and seek a lie. And being thus read, it follows in the most direct construction, "and know ye that the Lord has magnified His Holy One." But the interposition of the Diapsalma forbids our joining this sentence with the preceding one. For whether this be a Hebrew word, as some would have it, which means, so be it; or a Greek word, which marks a pause in the psalmody (so as that Psalma should be what is sung in psalmody, but Diapsalma an interval of silence in the psalmody; that as the coupling of voices in singing is called Sympsalma, so their separation Diapsalma, where a certain pause of interrupted continuity is marked): whether I say it be the former, or the latter, or something else, this at least is probable, that the sense cannot rightly be continued and joined, where the Diapsalma intervenes. "The Lord will hear me, when I cry unto Him." I believe that we are here warned, that with great earnestness of heart, that is, with an inward and incorporeal cry, we should implore help of God. For as we must give thanks for enlightenment in this life, so must we pray for rest after this life. Wherefore in the person, either of the faithful preacher of the Gospel, or of our Lord Himself, it may be taken, as if it were written, the Lord will hear you, when you cry unto Him.
You see, he will not simply free me from the troubles that befall me but will also render me conspicuous and distinguished in victory; this, you see is the meaning of “made an object of wonder.”
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SUMMARY
Psalms 4:3 stands as a powerful declaration of divine sovereignty and intimate relationship, asserting that the LORD actively distinguishes and consecrates those who live in faithful devotion for His exclusive purposes. This profound truth forms the bedrock of the psalmist's unwavering confidence, assuring him that God is uniquely attentive to the prayers of His set-apart people, guaranteeing a hearing for their earnest cries amidst any adversity or opposition.
CONTEXT
Literary Context: Psalm 4 is frequently interpreted as a companion or evening prayer to Psalm 3, both attributed to David and expressing profound trust in God during times of distress. While Psalm 3 reflects a morning prayer, Psalm 4 is widely seen as David's reflection at night, seeking solace and vindication from God after a day of turmoil. The preceding verses, Psalms 4:1-2, feature David's direct appeal for God's deliverance and a sharp rebuke to his adversaries, challenging their pursuit of vanity and falsehood. Verse 3 then provides the theological foundation for David's confidence, explaining why he expects divine intervention: because God maintains a special, distinguishing relationship with the righteous. This foundational truth subsequently empowers David's exhortation to his opponents in Psalms 4:4, urging them to "tremble, and sin not," and to consider the profound reality of God's favor upon those who are truly godly.
Historical & Cultural Context: Composed by King David, this psalm likely originates from a period of significant personal or national upheaval, such as Absalom's rebellion or another instance of political strife and opposition. In ancient Israel, the concept of "godly" (Hebrew: ḥāsîd) was intrinsically linked to covenant faithfulness and ethical conduct, serving to distinguish those who honored Yahweh from those who embraced idolatry or injustice. Kings, as God's anointed, were expected to embody this godliness, and David's personal walk with God was central to his legitimacy and authority. The assurance that God hears prayer was not merely a private comfort but a public affirmation of the king's righteousness and God's favor upon His chosen leader and His people. The Temple or Tabernacle served as the central place for prayer and sacrifice, reinforcing the idea of a designated space and a consecrated people for divine encounter, underscoring the significance of being "set apart."
Key Themes: This verse powerfully contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, it underscores the theme of Divine Distinction and Election, emphasizing God's sovereign initiative in choosing and setting apart a people for Himself, a choice rooted not in human merit but in His divine purpose and grace. This "setting apart" signifies a unique relationship and a specific divine calling. Secondly, it highlights the Covenantal Relationship between God and His faithful, where godliness is both a grateful response to God's grace and a condition for experiencing His intimate care and attentiveness. This relationship is characterized by mutual fidelity and unwavering commitment. Thirdly, the verse provides profound Assurance of Answered Prayer, asserting that God's distinguishing love for the godly directly translates into His readiness to hear and respond to their petitions. This theme resonates throughout Scripture, from the foundational promises given to Abraham in Genesis 12:1-3 to the New Testament's encouragement to pray without ceasing in 1 Thessalonians 5:17, reinforcing the profound accessibility of God to His devoted followers.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that enhance its theological impact and persuasive force. Parallelism is prominently featured, particularly in the logical progression between the two clauses. The second clause ("the LORD will hear when I call unto him") functions as a direct, assured consequence and affirmation of the first ("But know that the LORD hath set apart him that is godly for himself"). This creates a compelling logical and theological flow, reinforcing the unbreakable connection between divine election and the efficacy of prayer. Declaration is a primary device, as the verse opens with an authoritative statement ("But know that...") that demands attention, understanding, and acceptance of a fundamental truth about God's character and actions. This declarative tone imbues the verse with certainty, conviction, and a sense of divine revelation. Furthermore, there is an implicit Contrast drawn between the "godly" whom the LORD actively sets apart and the "sons of men" (referring to the adversaries in Psalms 4:2) who pursue vanity and falsehood. This contrast highlights the distinct favor, unique relationship, and attentive ear God bestows upon those who align themselves with His will, setting them apart from the ungodly.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 4:3 profoundly articulates the theological truth of God's active, sovereign involvement in the lives of His faithful, establishing a distinct and intimate relationship. It speaks to God's initiative in election and sanctification, where He not only chooses but also consecrates individuals for His divine purposes and possession. This divine "setting apart" is the bedrock of the believer's confidence, affirming that their prayers are not uttered into a void but are received by a God who has personally claimed them as His own. This truth empowers believers to approach God with boldness and profound assurance, knowing that their identity as "godly" (those devoted to Him in covenant faithfulness) guarantees His attentive ear. The verse thus serves as a powerful reminder of the privilege and efficacy of prayer for those who walk in faithfulness to God, rooted ultimately in His prior grace and distinguishing love.
REFLECTION AND APPLICATION
Psalms 4:3 offers profound comfort and a clear call to intentional living for believers today. To "know that the LORD hath set apart him that is godly for himself" is to grasp a fundamental truth about our identity in Christ and God's unwavering, covenantal commitment to us. This knowledge should cultivate a deep sense of security, belonging, and purpose, reminding us that our standing with God is not precarious or dependent on fleeting circumstances, but established by His own divine act of grace. In a world that often measures worth by external achievements, social status, or popular opinion, this verse anchors our true value and significance in God's distinguishing love and sovereign choice. Furthermore, the assurance that "the LORD will hear when I call unto him" transforms our prayer life from a hopeful endeavor into a confident communion. It encourages us to pray with boldness, persistence, and genuine expectation, knowing that our cries are not ignored but are heard by a God who has personally claimed us as His own. This should motivate us to pursue godliness—a life characterized by devotion, integrity, and faithfulness—not as a means to earn favor, but as a natural, joyful response to the grace by which we have been set apart, allowing our lives to reflect the holiness and character of the One who has called us.
Questions for Reflection
FAQ
What does it mean for the LORD to "set apart" someone who is godly?
Answer: To "set apart" (Hebrew: pâlâh) means that God actively distinguishes, consecrates, or makes someone unique and special for His own purposes and possession. It's an act of divine election and sanctification, not merely a recognition of human righteousness. For the godly (Hebrew: ḥāsîd, one who is devout and faithful to God's covenant), it means they are chosen, owned, and uniquely favored by God. This implies a special, intimate relationship, divine favor, and a specific purpose in God's overarching plan. It's a declaration of God's sovereign grace, marking out His faithful ones as His peculiar treasure, distinct from the world. This concept is foundational to understanding God's covenantal relationship with His people, as seen in His declaration to Israel in Exodus 19:5-6.
Does this verse imply that God only hears the prayers of "godly" people?
Answer: The verse states that "the LORD will hear when I call unto him," specifically in the context of being "set apart him that is godly for himself." While God is sovereign and hears all cries for mercy, this verse emphasizes a particular privilege and assurance for those who are in a covenant relationship with Him and walk in faithfulness. It highlights the intimacy and attentiveness God has for His devoted followers. The Bible teaches that God invites all to call upon Him (Isaiah 55:6), and even hears the cries of the unrighteous in their distress when they turn to Him (Jonah 3:10). However, for the godly, there is a guaranteed hearing, rooted in their established relationship and God's steadfast commitment to His own. This does not exclude God's general mercy but underscores His special responsiveness to His children. John 9:31 further elaborates on this, stating, "We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him."
CHRIST-CENTERED FULFILLMENT
Psalms 4:3 finds its ultimate and most profound fulfillment in Jesus Christ and His redemptive work. He is the preeminent "godly" one, the perfectly righteous Son whom the Father eternally "set apart" for Himself, even before the foundation of the world, for the purpose of accomplishing salvation (1 Peter 1:20). Through His perfect life of obedience, His atoning death on the cross, and His glorious resurrection, Christ has not only exemplified true godliness but has also become the sole means by which all believers are "set apart" for God. We are made godly not by our own imperfect efforts, but by being united with Him, sanctified by His Spirit, and declared righteous in Him (1 Corinthians 1:30). As our ultimate High Priest, Jesus perpetually intercedes for those whom the Father has given Him, ensuring that the promise "the LORD will hear when I call unto him" is a living reality for every believer in Christ (Hebrews 7:25). Thus, the confidence of answered prayer in Psalms 4:3 is not merely based on our personal godliness, but on the perfect godliness of Christ, in whom we are chosen, set apart, and eternally heard by the Father, made acceptable through Him (Ephesians 1:4-6).