TRV
Translation
King James Version
¶ There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us.
Complete Jewish Bible
Many ask, "Who can show us some good?" ADONAI, lift the light of your face over us!
Berean Standard Bible
Many ask, “Who can show us the good?” Shine the light of Your face upon us, O LORD.
American Standard Version
Many there are that say, Who will show us any good? Jehovah, lift thou up the light of thy countenance upon us.
World English Bible Messianic
Many say, “Who will show us any good?” LORD, let the light of your face shine on us.
Geneva Bible (1599)
Many say, Who will shewe vs any good? but Lord, lift vp the light of thy countenance vpon vs.
Young's Literal Translation
Many are saying, `Who doth show us good?' Lift on us the light of Thy face, O Jehovah,
In the KJVVerse 13,972 of 31,102
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Commentary on Psalms 4 verses 6–8
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.
We have here,
I. The foolish wish of worldly people: There be many that say, Who will show us any good? Who will make us to see good? What good they meant is intimated, Psa 4:7. It was the increase of their corn and wine; all they desired was plenty of the wealth of this world, that they might enjoy abundance of the delights of sense. Thus far they are right, that they are desirous of good and solicitous about it; but there are these things amiss in this wish: - 1. They enquire, in general, "Who will make us happy?" but do not apply themselves to God who alone can; and so they expose themselves to be ill-advised, and show they would rather be beholden to any than to God, for they would willingly live without him. 2. They enquire for good that may be seen, seeming good, sensible good; and they show no concern for the good things that are out of sight and are the objects of faith only. The source of idolatry was a desire of gods that they might see, therefore they worshipped the sun; but, as we must be taught to worship an unseen God, so to seek an unseen good, Co2 4:18. We look with an eye of faith further than we can see with an eye of sense. 3. They enquire for any good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; and what are all these worth without a good God and a good heart? Any good will serve the turn of most men, but a gracious soul will not be put off so. This way, this wish, of carnal worldlings is their folly, yet many there be that join in it; and their doom will be accordingly. "Son, remember that thou in thy life-time receivedst thy good things, the penny thou didst agree for."
II. The wise choice which godly people make. David, and the pious few that adhered to him, dissented from that wish, and joined in this prayer, Lord, lift thou up the light of thy countenance upon us. 1. He disagrees from the vote of the many. God had set him apart for himself by distinguishing favours, and therefore he sets himself apart by a distinguishing character. "They are for any good, for worldly good, but so am not I; I will not say as they say; any good will not serve my turn; the wealth of the world will never make a portion for my soul, and therefore I cannot take up with it." 2. He and his friends agree in their choice of God's favour as their felicity; it is this which in their account is better than life and all the comforts of life. (1.) This is what they most earnestly desire and seek after; this is the breathing of their souls, "Lord, lift thou up the light of thy countenance upon us. Most are for other things, but we are for this." Good people, as they are distinguished by their practices, so they are by their prayers, not the length and language of them, but the faith and fervency of them; those whom God has set apart have a prayer by themselves, which, though others may speak the words of it, they only offer up in sincerity; and this is a prayer which they all say Amen to; "Lord, let us have thy favour, and let us know that we have it, and we desire no more; that is enough to make us happy. Lord, be at peace with us, accept of us, manifest thyself to us, let us be satisfied of thy loving-kindness and we will be satisfied with it." Observe, Though David speaks of himself only in the Psa 4:7, he speaks, in this prayer, for others also, - "upon us," as Christ taught us to pray, "Our Father." All the saints come to the throne of grace on the same errand, and in this they are one, they all desire God's favour as their chief good. We should beg it for others as well as for ourselves, for in God's favour there is enough for us all and we shall have never the less for others sharing in what we have. (2.) This is what, above any thing, they rejoice in (Psa 4:7): "Thou hast hereby often put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable; and therefore this is what I will still pursue, what I will seek after all the days of my life." When God puts grace in the heart he puts gladness in the heart; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, of a plentiful harvest, when the corn and wine increase. This is gladness in the heart, inward, solid, substantial joy. The mirth of worldly people is but a flash, a shadow; even in laughter their heart is sorrowful, Pro 14:13. "Thou hast given gladness in my heart;" so the word is. True joy is God's gift, not as the world giveth, Joh 14:27. The saints have no reason to envy carnal worldlings their mirth and joy, but should pity them rather, for they may know better and will not. (3.) This is what they entirely confide in, and in this confidence they are always easy, Psa 4:8. He had laid himself down and slept (Psa 3:5), and so he will still: "I will lay myself down (having the assurance of thy favour) in peace, and with as much pleasure as those whose corn and wine increase, and who lie down as Boaz did in his threshing-floor, at the end of the heap of corn, to sleep there when his heart was merry (Rut 3:7), for thou only makest me to dwell in safety. Though I am alone, yet I am not alone, for God is with me; though I have no guards to attend me, the Lord alone is sufficient to protect me; he can do it himself when all other defences fail." If he have the light of God's countenance, [1.] He can enjoy himself. His soul returns to God, and reposes itself in him as its rest, and so he lays himself down and sleeps in peace. He has what he would have and is sure that nothing can come amiss to him. [2.] He fears no disturbance from his enemies, sleeps quietly, and is very secure, because God himself has undertaken to keep him safe. When he comes to sleep the sleep of death, and to lie down in the grave, and to make his bed in the darkness, he will then, with good old Simeon, depart in peace (Luk 2:29), being assured that God will receive his soul, to be safe with himself, and that his body also shall be made to dwell in safety in the grave. [3.] He commits all his affairs to God, and contentedly leaves the issue of them with him. It is said of the husbandman that, having cast his seed into the ground, he sleeps and rises night and day, and the seed springs and grows up, he knows not how, Mar 4:26, Mar 4:27. So a good man, having by faith and prayer cast his care upon God, sleeps and rests night and day, and is very easy, leaving it to his God to perform all things for him and prepared to welcome his holy will.
In singing these verses, and praying over them, let us, with a holy contempt of the wealth and pleasure of this world, as insufficient to make us happy, earnestly seek the favour of God and pleasingly solace ourselves in that favour; and, with a holy indifferency about the issue of all our worldly concerns, let us commit ourselves and all our affairs to the guidance and custody of the divine Providence, and be satisfied that all shall be made to work for good to us if we keep ourselves in the love of God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–8. Public domain.
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Origen of AlexandriaAD 253
SELECTIONS FROM THE PSALMS 4:7
Indeed, in the same way the rays of the sun touch the face of one who looks at it, and in fact it is impossible for one who stands near to the sun not to feel it, so also it must be understood that the individual who is fully a partaker of God is the one who has meditated on the law of the holy word and who has surrendered his mind to understanding God. Which, I believe, the prophet indicates in this place when he says, “The light of your countenance is manifested toward us, O Lord.” The representation of the light that shines in your countenance is imprinted on us as it comes to us, and that very light is the expression of your countenance, so that one who is able to see the sign of the divine light that is manifested, immediately recognizes that God’s light is made in us. I think that this mystery is also declared in Exodus when the face of Moses, as he is speaking intimately with God, is glorified to the point that the people of Israel are not able to turn toward his glory, and after he puts on a veil the servant of God makes a speech to the people. Thus every spirit that is drawn totally to God and that yields to his truth that is unknown to many is made a partaker of his divine nature; he advances beyond the comprehension of many so that as he puts on the veil he guides the less knowledgeable by offering to them the things that are for their understanding. Moreover, it is obvious from the words of Psalm 66 that the face of God, about which is spoken and that illumines the mind of the one who is able to receive its rays, is the reason for our understanding: “God have mercy on us, and bless us and let your face shine over us, so that we may know your way in the land, the salvation among all nations.”
Didymus the BlindAD 398
FRAGMENTS ON THE PSALMS 4:7
Many individuals read it in this way: “A certain one will show us good things.” For it is not that the many show good things but that the One shows good things; that is, the only begotten Son of God. To those who understand it this way, the word who indicates a provider of a certain distinguished nature, an individual and a being singular in number. They use this witness: “A certain noble man.” For in this passage the word certain denotes someone who is especially distinguished.
John ChrysostomAD 407
COMMENTARY ON THE PSALMS 4:9
The speakers are those who, in some cases, distort the providence of God; in other cases they are people given over to pleasure, indulgence and luxury, notoriety and naked power. In their lives of such things as these they ask, Where are the good things from God? I am in poverty, and illness and hardship, at death’s door, the victim of contumely and abuse, while my neighbor enjoys the good life, luxury, influence, reputation and money. Some people look only for these things, bypassing things really worthwhile, as I say, virtue and a love of wisdom, whereas others, as I mentioned above, on those grounds distort the providence of God in asking, Where is God’s providence? Our lives are in such a mess, most of us are in need and poverty and at the end of our tether. What evidence is there of loving care? Those saying this, you see, behave exactly like someone struggling to see the sun in the unwavering brightness of midday and calling the light in question.
Augustine of HippoAD 430
Exposition on Psalm 4
But yet, "hope in the Lord," is as yet expressed without explanation. Now what is hoped for, but good things? But since each one would obtain from God that good, which he loves; and they are not easy to be found who love interior goods, that is, which belong to the inward man, which alone should be loved, but the rest are to be used for necessity, not to be enjoyed for pleasure; excellently did he subjoin, when he had said, "hope in the Lord" [Psalm 4:6], "Many say, Who shows us good things?" This is the speech, and this the daily inquiry of all the foolish and unrighteous; whether of those who long for the peace and quiet of a worldly life, and from the frowardness of mankind find it not; who even in their blindness dare to find fault with the order of events, when involved in their own deservings they deem the times worse than these which are past: or, of those who doubt and despair of that future life, which is promised us; who are often saying, Who knows if it's true? Or, who ever came from below, to tell us this? Very exquisitely then, and briefly, he shows (to those, that is, who have interior sight), what good things are to be sought; answering their question, who say, "Who shows us good things?" "The light of Your countenance," says he, "is stamped on us, O Lord." This light is the whole and true good of man, which is seen not with the eye, but with the mind. But he says, "stamped on us," as a penny is stamped with the king's image. For man was made after the image and likeness of God, [Genesis 1:26] which he defaced by sin: therefore it is his true and eternal good, if by a new birth he be stamped. And I believe this to be the bearing of that which some understand skilfully; I mean, what the Lord said on seeing Caesar's tribute money, "Render to Caesar the things that are Caesar's; and to God the things that are God's." [Matthew 22:21] As if He had said, In like manner as Caesar exacts from you the impression of his image, so also does God: that as the tribute money is rendered to him, so should the soul to God, illumined and stamped with the light of His countenance.
BedeAD 735
Homilies on the Gospels 1:6
But because a human being lost this radiance of the divine countenance by sinning, it pleased God to assume the condition of a human countenance by being born in the flesh, in order that he might thereby teach us that we ought to be reborn in the Spirit. It pleased him to appear without sin in the likeness of sinful flesh so that he might cleanse us thoroughly from every sin and form again in us the distinctness of his image.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 4:6 is a profound prayer from King David, masterfully contrasting the widespread human longing for transient, worldly "good" with the singular, enduring, and spiritually satisfying blessing found in the manifest presence and divine favor of God. It articulates a deep yearning for the Lord's benevolent attention, asserting that true well-being, peace, and ultimate satisfaction are derived not from external circumstances or material gains, but from the radiant light of God's countenance shining upon His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 4:6 employs several impactful literary devices that amplify its theological message. A prominent feature is Contrast, skillfully used to highlight the divergent paths of human pursuit: the "many" who seek external, often materialistic, "good" are set against the Psalmist's singular, profound desire for God's divine favor. This contrast underscores the spiritual wisdom of prioritizing God's presence as the ultimate source of blessing. The phrase "Who will shew us any good?" functions as a Rhetorical Question, posed by the "many," conveying a sense of futility, despair, or a desperate search for external solutions. David's subsequent prayer serves as the ultimate, divinely inspired answer to this profound human inquiry. Furthermore, "the light of thy countenance" is a potent Metaphor and Idiom (specifically, or panim). "Light" powerfully symbolizes blessing, joy, life, and divine presence, while "countenance" (face) represents God's personal disposition and favor. This evocative imagery conjures warmth, clarity, vitality, and revelation, signifying God's benevolent gaze upon His people, bringing forth life and dispelling darkness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse encapsulates a core biblical truth: true human flourishing, often referred to as shalom (wholeness, peace, prosperity), comes not from worldly acquisition or fleeting pleasures but from a right relationship with God and the experience of His divine favor. It resonates deeply with the ancient priestly blessing found in Numbers 6:24-26, where God's shining face is explicitly linked to grace and peace, signifying His benevolent presence and active blessing upon His people. The "light" imagery further connects to God as the ultimate source of all light and life, a theme pervasive throughout Scripture, from the very act of creation in Genesis 1:3 to the eschatological vision of a new heaven and earth where God Himself is the light (Revelation 21:23). This psalm's emphasis on seeking God's face as the ultimate good aligns with the wisdom tradition that prioritizes spiritual realities over material concerns, a principle echoed in the teachings of Jesus.
REFLECTION AND APPLICATION
In an age saturated with consumerism, relentless self-promotion, and the constant pursuit of external validation, Psalm 4:6 serves as a timeless and urgent call to profound introspection. We are perpetually bombarded with messages defining "good" in terms of wealth, status, pleasure, or material possessions, often leading to a restless, unfulfilled existence. This verse challenges us to critically examine our deepest desires and the true object of our longing: do we, like the "many" described by David, chase after transient gratifications and fleeting external circumstances, or do we, like the Psalmist, yearn for the enduring, soul-satisfying presence and favor of Almighty God? It compels us to reorient our priorities, recognizing that genuine peace, profound joy, and unshakeable security are not found in what we accumulate or achieve, but in an intimate, loving, and obedient relationship with our Creator. This psalm encourages a posture of humble dependence and unwavering trust, fostering the conviction that God's approval and His radiant presence are the ultimate blessings, transcending all earthly circumstances and providing a wellspring of contentment that the world cannot offer.
Questions for Reflection
FAQ
What does "lift thou up the light of thy countenance upon us" mean?
Answer: This is a profound ancient Hebrew idiom signifying God's favorable disposition, active presence, and benevolent blessing. The "countenance" (Hebrew: panim, literally "face") represents God's personal presence, His attention, and His disposition towards His people. The "light" symbolizes joy, life, divine favor, and revelation. When God "lifts up" His face, it means He is looking upon His people with approval, radiating His glory, warmth, and blessing, bringing peace, prosperity, and spiritual flourishing. It is the antithesis of God hiding His face, which would indicate displeasure, judgment, or absence, as seen in passages like Psalm 27:9. This powerful imagery is echoed and expounded upon in the priestly blessing found in Numbers 6:25, where God's shining face is directly linked to grace and peace.
How does this verse relate to seeking happiness?
Answer: Psalm 4:6 directly addresses the universal human quest for "good," which can be readily equated with the pursuit of happiness, well-being, or ultimate satisfaction. It presents a stark contrast between the common human tendency to seek this "good" in external, often material, sources and David's profound spiritual insight: true and lasting "good"—genuine happiness, deep joy, and abiding peace—comes exclusively from the direct favor and radiant presence of God. The verse teaches us to reorient our fundamental search for happiness from transient worldly pleasures and achievements to the eternal, soul-satisfying blessing of God's "light" upon us. It suggests that while the world offers fleeting highs, God offers an enduring, foundational joy that transcends circumstances, a joy that is "fullness" in His presence (Psalm 16:11).
CHRIST-CENTERED FULFILLMENT
Psalm 4:6 finds its ultimate and most glorious fulfillment in the person of Jesus Christ, who is the very embodiment and perfect revelation of the "light of God's countenance" to humanity. The deep human longing for "good" and for God's "light" is perfectly and completely satisfied in Him, for He is the Light of the World, through whom the Father's glory, grace, and favor shine most brightly. In Christ, God's face is no longer hidden in judgment but turned towards us in reconciliation and boundless love. He is the Lamb of God whose perfect sacrifice removes the veil of sin that separated humanity from God's holy countenance, granting us unprecedented access to the Father's presence. Through faith in Him, we receive the Spirit of adoption, enabling us to cry out "Abba, Father" and to walk in the radiant light of His love and approval. The "good" we truly seek is found in His kingdom and His righteousness, for He is the Good Shepherd who lays down His life for His sheep, offering abundant life and a peace that surpasses all earthly understanding (Philippians 4:7). In Him, we experience the fullness of God's favor and the abiding joy of His presence, a reality infinitely greater than any fleeting "good" the world can ever offer.