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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.
If you wish to explain what it is to hope in everything, we are going to say that it is nothing other than to become an heir of the kingdom of heaven, to receive comfort, to be called the children of God, to see God, to be satisfied by the righteousness for which one hungers and thirsts, to enjoy his abundant mercy and to live in all the things which the true God and our Lord and Savior Jesus Christ promised.
Seek after righteousness, make an offering of righteousness: this is the greatest gift to God, this an acceptable sacrifice, this an offering of great appeal, not sacrificing sheep and calves but doing righteous things.… This sacrifice requires no money, no sword, no altar, no fire; it does not dissolve into smoke and ashes and smells; rather, the intention of the offerer suffices. Poverty is no impediment to it nor indigence a problem, nor the place nor anything else like that; instead, wherever you are, you are fit to offer sacrifice, you are priest, and altar, and sword and victim. This, you see, is what things of the mind and spirit are like. They enjoy greater facility; they have no need of outside prompting.… Whom is there left to fear if you have God as your ally? No one. Now, this is no little virtue, having confidence in him, putting trust in him. But along with righteousness he also asks this virtue of us, to put our trust in him to hope in him, to place no confidence in things of this life but rather detach ourselves from everything and fix our minds on him. After all, the things of the present life are like dreams and shadows and have even less substance than they do, appearing and departing at the same time; when present they cause their possessors awful worry. Hope in God, [by contrast], is immortal, unchangeable, immovable; it is subject to no alteration, stands firm and steady and renders unassailable the one who professes it in all diligence and with a proper disposition.
"Offer the sacrifice of righteousness, and hope in the Lord" [Psalm 4:5]. He says the same in another Psalm, "the sacrifice for God is a troubled spirit." Wherefore that this is the sacrifice of righteousness which is offered through repentance it is not unreasonably here understood. For what more righteous, than that each one should be angry with his own sins, rather than those of others, and that in self-punishment he should sacrifice himself unto God? Or are righteous works after repentance the sacrifice of righteousness? For the interposition of Diapsalma not unreasonably perhaps intimates even a transition from the old life to the new life: that on the old man being destroyed or weakened by repentance, the sacrifice of righteousness, according to the regeneration of the new man, may be offered to God; when the soul now cleansed offers and places itself on the altar of faith, to be encompassed by heavenly fire, that is, by the Holy Ghost. So that this may be the meaning, "Offer the sacrifice of righteousness, and hope in the Lord;" that is, live uprightly, and hope for the gift of the Holy Ghost, that the truth, in which you have believed, may shine upon you.
If Christ himself was sacrificed for us, how much more fitting is it that we present ourselves to him as a sacrifice, so that we can find joy in imitating our king!
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SUMMARY
Psalms 4:5 delivers a profound dual exhortation from David, urging a life of ethical integrity and unwavering reliance upon God amidst adversity. It calls believers to move beyond mere ritualistic observance to offer "sacrifices of righteousness"—deeds and a lifestyle aligned with God's moral character—while simultaneously cultivating a deep, active trust in the Lord. This verse serves as a timeless directive, emphasizing that true worship encompasses both outward obedience and an inward disposition of complete dependence, leading to genuine peace and security that worldly pursuits cannot provide.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 4:5 employs several potent literary devices. The most prominent is Imperative Mood, as both "Offer" and "put" are direct commands, conveying the urgency and non-negotiable nature of David's exhortation. This direct address serves to challenge the listener to immediate action. There is also a strong element of Metaphor, where "sacrifices of righteousness" functions as a metaphorical extension of traditional animal sacrifices. It redefines what constitutes a pleasing offering to God, shifting the emphasis from external ritual to internal moral character and ethical living. Furthermore, the verse exhibits a form of Synthetic Parallelism, where the second clause ("and put your trust in the LORD") expands upon and completes the thought of the first ("Offer the sacrifices of righteousness"). The outward act of righteous living is shown to be rooted in and empowered by an inward posture of trust in God, demonstrating the holistic nature of true devotion. The verse also subtly uses Contrast by implicitly setting the "sacrifices of righteousness" and trust in the Lord against the "worthless things" and "lies" pursued by the adversaries mentioned earlier in the psalm.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 4:5 stands as a powerful theological statement on the nature of true worship and faith. It transcends a purely ritualistic understanding of religion, emphasizing that God desires not merely external acts but a heart transformed by righteousness and an unwavering trust in Him. This aligns with a consistent prophetic theme throughout the Old Testament, where prophets like Samuel, Hosea, and Micah repeatedly stressed that obedience, justice, and mercy were more pleasing to God than burnt offerings alone. The verse posits that genuine worship is holistic, encompassing both ethical living ("sacrifices of righteousness") and an internal, confident reliance on God's character ("put your trust in the LORD"). This integrated understanding foreshadows New Testament teachings on faith and works, where true faith is always active and expresses itself through love and obedience. It highlights that our actions, when offered from a heart of trust, become spiritual sacrifices acceptable to God.
REFLECTION AND APPLICATION
In a world often defined by fleeting pursuits and anxieties, Psalms 4:5 offers a timeless beacon for the believer, calling us to anchor our lives in eternal truths. To "offer the sacrifices of righteousness" means to consciously choose integrity, honesty, and compassion in our daily lives, transforming mundane activities into acts of worship. This involves pursuing justice in our communities, speaking truth in our conversations, and acting with kindness in our relationships, reflecting God's character in every sphere. Simultaneously, to "put your trust in the LORD" is to cultivate a radical dependence on God's faithfulness, especially when faced with uncertainty, fear, or the temptation to rely on our own strength or worldly solutions. This active, unwavering trust is the wellspring of inner peace and resilience, enabling us to navigate life's storms with confidence in God's sovereign care. When we unite righteous living with profound trust, we discover a security that transcends earthly circumstances and experience the deep peace that only God can provide.
Questions for Reflection
FAQ
What does "sacrifices of righteousness" mean for Christians today, given that animal sacrifices are no longer practiced?
Answer: For Christians, "sacrifices of righteousness" transcends the Old Testament ceremonial law, finding its fulfillment and reinterpretation in Christ. It refers to a life lived in ethical integrity and obedience to God's will, motivated by faith. The New Testament teaches that believers are to present their bodies as "a living sacrifice, holy and acceptable to God, which is your spiritual worship," as exhorted in Romans 12:1. This means our daily choices, our acts of justice, mercy, and love, our honest labor, and our pursuit of holiness are all forms of spiritual sacrifice pleasing to God. It's about offering our entire being—our thoughts, words, and deeds—as an act of devotion, empowered by the Holy Spirit. It's a continuous offering of a righteous lifestyle, reflecting the righteousness we have received in Christ.
How does "putting your trust in the LORD" relate to practical decision-making and planning for the future?
Answer: "Putting your trust in the LORD" is not a call to passive inaction or irresponsibility, but to a confident reliance on God's sovereignty and wisdom in all aspects of life, including practical decision-making and future planning. It means seeking God's guidance through prayer and His Word, as encouraged in Proverbs 3:5-6, acknowledging His ultimate control, and aligning our plans with His will. While we are called to be diligent and wise stewards of our resources and opportunities, our trust ensures that our efforts are not rooted in anxiety or self-sufficiency, but in the peace that comes from knowing God is in control. It allows us to act with courage and discernment, knowing that even when outcomes are uncertain, our ultimate security rests in Him, not in the perfection of our plans. This trust frees us from worry, enabling us to experience the "peace of God, which surpasses all understanding," as described in Philippians 4:7.
CHRIST-CENTERED FULFILLMENT
Psalms 4:5 finds its ultimate and profound fulfillment in Jesus Christ. The call to "offer the sacrifices of righteousness" is perfectly embodied in Christ, who lived a life of impeccable righteousness, fulfilling all the Law's demands on our behalf. He is the only one who could truly offer a life completely pleasing to God, not just as a ritual, but as a perfect, sinless existence. More significantly, Christ Himself became the ultimate and perfect sacrifice, the Lamb of God, who takes away the sin of the world!. His atoning work on the cross was the one true sacrifice that perfectly satisfied God's righteous demands, making it possible for us to be declared righteous in Him, as 2 Corinthians 5:21 proclaims. Therefore, our "sacrifices of righteousness" today are not efforts to earn salvation, but Spirit-empowered responses of gratitude, flowing from the righteousness imputed to us through faith in Christ, as taught in Romans 3:22. Furthermore, the command to "put your trust in the LORD" is fully realized in trusting in Jesus. He is the very embodiment of God's faithfulness and the one in whom all God's promises are "Yes" and "Amen," as affirmed in 2 Corinthians 1:20. Our trust is now placed in Christ's finished work, His resurrection power, and His ongoing intercession, providing a security and peace that transcends all understanding. He is the object and foundation of our unwavering faith, enabling us to live righteously by His grace.