TRV
Translation
King James Version
I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.
Complete Jewish Bible
I will lie down and sleep in peace; for, ADONAI, you alone make me live securely.
Berean Standard Bible
I will lie down and sleep in peace, for You alone, O LORD, make me dwell in safety.
American Standard Version
In peace will I both lay me down and sleep; For thou, Jehovah, alone makest me dwell in safety.
World English Bible Messianic
In peace I will both lay myself down and sleep, for you, the LORD alone, make me live in safety.
Geneva Bible (1599)
I will lay mee downe, and also sleepe in peace: for thou, Lord, onely makest me dwell in safetie.
Young's Literal Translation
In peace together I lie down and sleep, For Thou, O Jehovah, alone, In confidence dost cause me to dwell!
In the KJVVerse 13,974 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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Eusebius of CaesareaAD 339
COMMENTARY ON PSALMS 4:9-10
Even if grief, calamities, temptations, disasters are not lacking to me in this present life, nevertheless there is a future time for me in which I will depart from the body and sleep in peace.
Didymus the BlindAD 398
FRAGMENTS ON THE PSALMS 4:9-10
I will lie down and rest as I await the future age and the reward of a right life, and as I have been made secure beyond every disturbance because of my hope.
John ChrysostomAD 407
COMMENTARY ON THE PSALMS 4:11-12
Nothing, you see, is so calculated to bring peace as knowledge of God and possession of virtue, banishing afar conflict of the passions and not allowing one to be at odds with oneself. Unless … you enjoy this kind of peace, then no matter if you are at peace abroad and no enemy assaults you, you are more miserable than the most embattled people in the world. You see, neither Scythians, nor Thracians, nor Indians, nor Moors nor any other hostile races are capable of mounting such a conflict as an uneasy conscience gnawing at your soul, as untamed desire, as love of money, lust for power, addiction to mundane affairs.… Jealous, slanderous, greedy and rapacious people, you see, carry around with them everywhere this warfare, bearing within them enemies lying in ambush. No matter where they retreat to, they cannot avoid conflict; even if they stay at home and go to bed, they are under attack from clouds of arrows, disturbances more violent than pounding seas, massacres and uproar and lamentation and other calamities more disastrous than those occurring in battle. Righteous persons, on the contrary, are not in this predicament; rather, in their waking hours they enjoy life, and in nighttime they take their rest with great satisfaction.
Augustine of HippoAD 430
Exposition on Psalm 4
But men (who doubtless are many) who follow after things temporal, know not to say anything else, than, "Who shows us good things?" when the true and certain good within their very selves they cannot see. Of these accordingly is most justly said, what he adds next: "From the time of His grain, of wine, and oil, they have been multiplied." For the addition of His, is not superfluous. For the grain is God's: inasmuch as He is "the living bread which came down from heaven." [John 6:51] The wine too is God's: for, "they shall be inebriated," he says, "with the fatness of your house." The oil too is God's: of which it is said, "You have fattened my head with oil." But those many, who say, "Who shows us good things?" and who see not that the kingdom of heaven is within them: these, "from the time of His grain, of wine, and oil, are multiplied." For multiplication does not always betoken plentifulness, and not, generally, scantiness: when the soul, given up to temporal pleasures, burns ever with desire, and cannot be satisfied; and, distracted with manifold and anxious thought, is not permitted to see the simple good. Such is the soul of which it is said, "For the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses on many things." [Wisdom 9:15] A soul like this, by the departure and succession of temporal goods, that is, "from the time of His grain, wine, and oil," filled with numberless idle fancies, is so multiplied, that it cannot do that which is commanded, "Think on the Lord in goodness, and in simplicity of heart seek Him." [Wisdom 1:1] For this multiplicity is strongly opposed to that simplicity. And therefore leaving these, who are many, multiplied, that is, by the desire of things temporal, and who say, "Who shows us good things?" which are to be sought not with the eyes without, but with simplicity of heart within, the faithful man rejoices and says, "In peace, together, I will sleep, and take rest" [Psalm 4:8]. For such men justly hope for all manner of estrangement of mind from things mortal, and forgetfulness of this world's miseries; which is beautifully and prophetically signified under the name of sleep and rest, where the most perfect peace cannot be interrupted by any tumult. But this is not had now in this life, but is to be hoped for after this life. This even the words themselves, which are in the future tense, show us. For it is not said, either, I have slept, and taken rest; or, I do sleep, and take rest; but, "I will sleep, and take rest." Then shall "this corruptible put on incorruption, and this mortal shall put on immortality; then shall death be swallowed up in victory." [1 Corinthians 15:54] Hence it is said, "But if we hope for that we see not, we wait in patience." [Romans 8:25] Wherefore, consistently with this, he adds the last words, and says, "Since You, O Lord, in singleness hast made me dwell in hope." Here he does not say, wilt make; but, "hast made." In whom then this hope now is, there will be assuredly that which is hoped for. And well does he say, "in singleness." For this may refer in opposition to those many, who being multiplied from the time of His grain, of wine, and oil, say, "Who shows us good things?" For this multiplicity perishes, and singleness is observed among the saints: of whom it is said in the Acts of the Apostles, "and of the multitude of them that believed, there was one soul, and one heart." [Acts 4:32] In singleness, then, and simplicity, removed, that is, from the multitude and crowd of things, that are born and die, we ought to be lovers of eternity, and unity, if we desire to cleave to the one God and our Lord.
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 4:8 is a profound declaration of unwavering faith and tranquil surrender, even in the midst of life's most challenging circumstances. It articulates the psalmist's deep confidence that genuine peace and secure rest are found exclusively in the Lord, who alone provides ultimate safety. This verse encapsulates a spiritual serenity that transcends external turmoil, allowing for restful sleep grounded in divine protection and absolute trust in God's sovereign care.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 4:8 masterfully employs several literary devices to convey its powerful message of trust and peace. The most prominent is Contrast, setting the psalmist's tranquil rest against the backdrop of the adversaries and their "vain pursuits" (Psalm 4:2), as well as the general human longing for "good" (Psalm 4:6). While others are restless, anxious, and seek fleeting worldly gains, the psalmist finds profound serenity and joy in God alone. There is also a strong element of Emphasis or absolute declaration in the phrase "thou, LORD, only makest me dwell in safety," underscoring the singular, unparalleled, and exclusive nature of God's protective power. The act of "laying down in peace and sleep" functions as a powerful Metaphor for complete surrender, deep trust, and spiritual repose, where physical rest symbolizes an inner freedom from anxiety and a secure spiritual state. Finally, the verse clearly establishes a Cause and Effect relationship: God's unique and exclusive provision of safety is the direct and sole cause of the psalmist's ability to rest peacefully and securely.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 4:8 stands as a powerful testament to the biblical truth that genuine security and profound peace are found not in external circumstances, human efforts, or material possessions, but in an unwavering and singular trust in the sovereign Lord. This verse beautifully illustrates the concept of shalom as a holistic well-being gifted by God, enabling His children to rest even amidst chaos and opposition. It underscores God's unique and exclusive role as our ultimate Protector and Provider, challenging us to re-evaluate where we place our confidence and security. This divine provision of peace and safety is a recurring and comforting theme throughout Scripture, promising rest for the weary soul and a secure dwelling for all who take refuge in Him, highlighting His faithfulness to those who trust Him fully.
REFLECTION AND APPLICATION
In a world often characterized by pervasive anxiety, relentless uncertainty, and overwhelming demands, Psalm 4:8 offers a timeless and profoundly relevant invitation to find true rest and security in God alone. This verse calls us to a radical act of faith: to consciously and deliberately release our worries, fears, and the heavy burdens of our day into the trustworthy hands of a faithful God. It challenges the pervasive modern inclination to seek security in financial stability, personal control, material possessions, or human relationships, redirecting our gaze to the one true and inexhaustible source of lasting safety and peace. When we truly embrace the truth that the Lord "only" makes us dwell in safety, we are empowered to surrender our anxieties, cultivate a deeper and more profound trust in His sovereign care, and experience a spiritual and emotional rest that transcends our immediate circumstances. This divine peace is not merely the absence of trouble, but a deep, abiding confidence that God is actively watching over us, providing for us, and protecting us, allowing us to find genuine repose for our souls, whether in the light of day or the quiet of night.
Questions for Reflection
FAQ
How can I genuinely "lay me down in peace, and sleep" when my circumstances are full of turmoil and uncertainty?
Answer: The peace described in Psalm 4:8 is not contingent on the absence of external trouble, but rather on the active and conscious presence of God in one's life. It's an internal shalom that comes from choosing to trust God's sovereignty and unwavering care, even when circumstances are chaotic or threatening. The psalmist, David, was likely in great distress when he wrote this psalm, demonstrating that this peace is a spiritual reality, not a circumstantial one. The key is to consciously surrender your anxieties and fears to God, acknowledging His ultimate control and faithfulness over all things. This is a deliberate act of faith, choosing to rest in His protective embrace rather than being consumed by fear. As Philippians 4:6-7 encourages, "Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus."
Is this verse only about physical sleep, or does it have a broader spiritual meaning and application?
Answer: While the verse literally refers to physical sleep, its meaning extends far beyond that, encompassing a profound spiritual and emotional reality. The ability to sleep peacefully is a powerful metaphor for spiritual and emotional rest, a state of inner tranquility, freedom from anxiety, and a deep sense of security that comes from trusting God completely. This spiritual rest allows one to face life's challenges with composure, resilience, and hope, knowing that God is ultimately in control and actively watching over them. It speaks to a holistic well-being where one's soul finds true repose and quietude in the Lord, just as Jesus invited, "Come to me, all you who are weary and burdened, and I will give you rest."
What does it mean that the LORD "only" makes me dwell in safety, and why is that exclusivity important?
Answer: The word "only" (H910, bâdâd, meaning "alone" or "solitary") emphasizes the exclusivity and uniqueness of God's role as the ultimate provider of safety and security. It means that while human efforts, security measures, or worldly resources might offer temporary or partial protection, true, lasting, and comprehensive safety comes from God alone. He is the ultimate refuge, the impenetrable stronghold, and the singular source of genuine well-being. This highlights a crucial theological truth: our deepest and most profound security is not found in what we can achieve, accumulate, or control, but solely in God's unfailing presence, omnipotent power, and unwavering protection. It is a profound call to depend solely on Him for our ultimate well-being and security, recognizing that all other sources are insufficient and fleeting.
CHRIST-CENTERED FULFILLMENT
Psalm 4:8 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the Prince of Peace, the one who truly embodies and bestows the shalom that the psalmist yearned for and experienced imperfectly. In a world perpetually full of turmoil, anxiety, and conflict, Jesus offers a peace that is unlike any the world can give, declaring to His disciples, "Peace I leave with you; my peace I give you. I do not give to you as the world gives." He is the secure dwelling place, the ultimate refuge where believers can truly "dwell in safety" eternally and comprehensively. His finished work on the cross provides the atonement that reconciles us to a holy God, removing the ultimate threat of sin and eternal death, thereby establishing our eternal and unshakeable safety in Him. Furthermore, Jesus Himself demonstrated perfect trust in His Father, even facing the agony of the cross, ultimately resting in the tomb before His glorious resurrection, showing that even in the face of death, true safety and peace are found in God's sovereign plan. Through Him, we are invited to cast all our anxieties on God, knowing that He cares for us, and to find true rest for our souls in His finished work, as He promised, "Come to me, all you who are weary and burdened, and I will give you rest." He is our ultimate security, allowing us to lie down in peace and sleep, knowing that our lives, both now and eternally, are safe and secure in His mighty hands.