Psalm 4:6

Note: Franz Delitzsch interprets this as meaning that the camp of David had come to despair and that David is speaking to this issue specifically. Matthew Poole and John Gill present this as a possible meaning in keeping with their usual style of presenting all possible meanings to a verse. Calvin and Spurgeon don’t deny that there is some application to this meaning but indicate that it doesn’t take it far enough and misses the more important application of this verse. But, all (except Delitzsch) are in agreement that this is not the most appropriate meaning of the verse. By applying the meaning you will find below it fits better contextually with the rest of the Psalm as a comparison of the wicked and the righteous.

“There are many who say, ‘Who will show us any good?’”
¨ […] David, I have no doubt, compares the sole wish with which his own heart was burning, to the many desires with which almost all mankind are distracted. […] David, contented with the favor of God alone, protests that he disregards, and sets no value on objects which others ardently desire. This comparison of the desire of David with the desires of this world, well illustrates this important doctrine, that the faithful, forming a low estimate of present good things, rest in God alone, and account nothing of more value than to know from experience that they are interested in His favor. David, therefore, intimates, in the first place, that all those are fools, who, wishing to enjoy prosperity, do not begin with seeking the favor of God; for, by neglecting to do this, they are carried about by the various false opinions which are abroad. In the second place, he rebukes another vice, namely, that of gross and earthly men in giving themselves wholly to the ease and comforts of the flesh, and settling down in, or contenting themselves with, the enjoyment of these alone, without thinking of anything higher. David… testifies that although he may be destitute of all other good things, the fatherly love of God is sufficient to compensate for the loss of them all. JC
¨ The multitude seek worldly wealth, but David setteth his felicity in God’s favor. 1599 GB
¨ […] My enemies… and… the body of people, who were either engaged against him, or at least unconcerned for him, and sought only their own ease and advantage. […] he may seem to intimate the reason and motive which induced so many persons to take part against him, which was their eager desire of honor or worldly advantage, which they promised to themselves by appearing against David. MP
¨ Man wants good; he hates evil as evil, because he has pain, suffering, and death through it; and he wishes to find that supreme good which will content his heart, and save him from evil. But men mistake this good. They look for a good that is to gratify their passions; they have no notion of any happiness that does not come to them through the medium of their senses. Therefore they reject spiritual good, and they reject the supreme God, by whom alone all the powers of the soul of man can be gratified. Adam Clarke
¨ “Many say, who showeth 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? Augustine
¨ 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. 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. MH

“Lord, lift up the light of your countenance upon us.”
¨ David uses this expression… to denote his serene and pleasant countenance – the manifestations of His favor and love; just as, on the other hand, the face of God seems to us dark and clouded when He shows the tokens of His anger. This light, by a beautiful metaphor, is said to be lifted up, when, shining in our hearts, it produces trust and hope. It would not be enough for us to be beloved by God, unless the sense of this love came home to our hearts; but, shining upon them by the Holy Spirit, He cheers us with true and solid joy. JC
¨ […] the words are opposed to the good desired by carnal men, and express the true happiness of the saints; this is a blessing wished for not only by David, but by his antitype the Messiah, and by all believers. JG
¨ [The men of the world are] never satisfied, their gaping mouths are turned in every direction, their empty hearts are ready to drink in any fine delusion which imposters may invent; and when these fail, they soon yield to despair, and declare that there is no good thing in heaven or earth. The true believer is a man of a very different mold. His face is not downward like the beasts’, but upward like the angels’. He drinks not from the muddy pools of Mammon, but from the fountain of life above. The light of God’s countenance is enough for him. [These are] his riches, his honor, his health, his ambition, his ease. Give him this, and he will ask no more. This is joy unspeakable, and full of glory. Oh, for more of the indwelling of the Holy Spirit, that our fellowship with the Father and with His Son Jesus Christ may be constant and abiding! CHS
¨ Where Christ reveals Himself there is satisfaction in the slenderest portion, and without Christ there is emptiness in the greatest fulness. Alexander Grosse
¨ Is not this exhibited in the world every day? While some are sending out their thoughts, and wishes, and expectations, to invite any vanity, any folly; the people of God are looking up to Jesus, and asking for a view of Him who is the light to lighten the Gentiles, and the glory of His people Israel. Precious Jesus! Be thou my light, my life, my portion, and I shall need no other. RH

Personal Summary:

What is the great desire of your heart? What occupies your mind when there is nothing else to occupy it other than your own thoughts? Do you dream of grandeur and riches? Of material wealth and worldly esteem? Or is the great focus of your heart, mind, and soul to glorify God and to enjoy Him forever? It is an introspective question that requires each of our honest thought to answer. What does your heart dwell upon? This is what is being spoken of in this verse. The enemies of David had worldly success and riches as their motivation. They would stop at nothing to achieve those ends; get in their way and you would be crushed, much like the people of our own day. I love my country dearly, but material greed and wealth has become the religion of America and what is evidenced so clearly in the enemies of David can be found in ubiquitously in our social circles, workplaces, all levels of government, and lamentably even in our churches. A famous quote by Secretary of State Henry Kissinger said, “Power is the ultimate aphrodisiac.” And isn’t this true in this Psalm and in life in general? Lose sight of God, or cease to place Him as your highest priority, and your heart will lead you in very evil directions.

Hard times, illness, struggles with sin, the death of loved ones, and so many other things are problems we deal with in our lives on a continual basis. How do we react to those things? Do we find our joy and solace in God? Are we content that with no hope left for us on this earth that we are still full of the love of God and rest easy in His hands? David had the right attitude and so must we. Let us not forget that, “those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.” The predicaments of life may have an affect on us, physically and psychologically, but in the overall scheme of things and in the more important aspect of our walk with God it affects nothing! We are not found with excuse for pulling back from God or thinking like evil men simply because hard times have come upon us, whatever they may be. The hard times pull us in closer that we may rely more upon Him, view Him in a more appropriate light, and leads us so that we will cling to Him in all matters of life; these times cause us to desire rest in the arms of the God who loves His children so deeply that He has sent His Son to die for their sins; He loves His children so much that He sent His Spirit to sanctify them and secure them throughout their lives until in His wisdom He brings them home to Him. When you day dream, dream of the Lord, meditate on His word, relish the love He has shown in condescendingly securing your spot in heaven. The light of God shines for the entire world to see, how can we not relish that the blindfold has been removed from our hearts so that we may bask in the glow of His glory? Circumstances may dictate certain courses of action, but they may never dictate the intent, desire, and focus of our hearts in serving our holy God.

I leave you with the summary of this verse from John Calvin. He says, “This passage teaches us that those are miserable who do not, with full resolution, repose themselves wholly in God, and take satisfaction therein, even [though] they may have an overflowing abundance of all earthly things; while, on the other hand, the faithful, although they are tossed amidst many troubles, are truly happy, were there no other ground for it but this, that God’s fatherly countenance shines upon them, which turns darkness into light, and, as I may say, quickens even death itself.” Amen.

Psalm 4:5

“Offer the sacrifices of righteousness”

¨ Serve God purely, and not with outward ceremonies. 1599 GB
¨ The sum… is, “You boast of having God on your side, because you have free access to His altar to offer your sacrifices from there with pomp; and because I am banished from the Holy Land, and not suffered to come to the temple, you think that I am not an object of the divine care. But you must worship God in a far different manner, if you would expect any good at His hand; for your unclean sacrifices with which you pollute the altar, so far from rendering Him favorable to you, will do nothing else but provoke His wrath.” JC
¨ The dehortation [of vs. 5] passes over into exhortation in vs. 6. Of course the sacrifices were continued in the sanctuary while David, with his faithful followers, was a fugitive from Jerusalem. […] these are not offerings consisting of actions which are in accordance with the will of God, instead of slaughtered animals, but sacrifices offered with a right mind, conformed to the will of God, instead of the hypocritical mind with which they consecrate their evil doings and think to flatter God. K&D, Franz Delitzsch
¨ 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. MH

“and put your trust in the Lord.”

¨ […] in [so] doing, you may rely upon God, and confidently expect His assistance, which otherwise it is in vain to hope for. Withal, he seems to reflect upon his enemies, who trusted to an arm of flesh, to their own great numbers and power, and to intimate what his course was, to wit, to trust in the Lord. MP

¨ They are to renounce the self-trust which blinds them in their opposition to the king who is deprived of all human assistance. If they will trustingly submit themselves to God, then at the same time the murmuring and rancorous discontent, from which the rebellion has sprung, will be stilled. K&D, Franz Delitzsch

Personal Summary:

There are a couple of things I would like to consider in regards to this verse. 1) How we can, with the same attitude as David, stand firm in our faith and fight against our enemies; and 2) how we are to serve the Lord as He has prescribed and to trust in Him for all things.

Calvin says to point number one, “Let us learn from this passage, that, in contending with the corrupters of true religion, who may have the name of God continually in their mouth, and vaunt themselves on account of their observance of His outward worship, we may safely rebuke their boasting, because they do not offer the right sacrifices. But, at the same time, we must beware lest a vain pretense of godliness foster in us a perverse and ill founded confidence, in place of true hope.” If we stand firm in the truth presented in the word of God, we may with the backing of God denounce the sinful pretending of religious exercise by those that continually pervert the practice of true religion. There are not multiple ways to God and there are not various versions of that God. There is one God and He has prescribed how we are to worship Him, if we stand on biblical truth then the unorthodox positions embraced by false religion, including what calls itself Christianity, is condemned by default. But let Calvin’s advice stand true, that we do not become puffed up because the Lord has revealed to us the truth contained in His word. Let us be grateful and evangelize and disciple the world that the Lord will perhaps bless our efforts and bring those He has set aside for Himself to faith through such unworthy vessels as us.

Matthew Henry says to point number two, “First make conscience of offering sacrifices of righteousness and then you are welcome to put your trust in the Lord. Honor 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.” Nothing we ultimately do in and of itself brings us favor; we are justified not on our own merits but on the perfect righteousness of Christ. But as saved men, we must serve the Lord as He has prescribed; and, in so doing, we necessarily place our trust in Him. Trust in God is the natural outpouring of genuine faith. If we cannot rely on God to do and to be what He has claimed in His holy word, then it is undeniable that there is no trust or confidence to be had at all. In Matt. 6:33 Christ tells us seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you. When our exclusive focus is on serving the Lord as He has prescribed and to His glory, with no other end in mind except accomplishing that single glorious goal, then we will find the peace and confidence we so long for in our lives. Let nothing else be a motivator, He has promised in His word that He will never leave [you] nor forsake [you] and thus everything we need is accomplished by God and all that is left is to be a faithful servant until He calls us home.

Psalm 4:4

Note: In order to properly consider this verse we must look here and at Eph. 4:26. The two verses, you will find, have some very different application and meaning. When we consider the rendering in Ps. 4:4, it doesn’t appear that “Be angry” is actually even proper. The best I can tell is that this verse was translated with the later text of Eph. 4:26 in mind. The literal translation seems more properly to be “stand in awe” or “tremble” which immediately gives us an entirely different view of this verse to begin with. Even in regards to the verse in Ephesians Calvin says, “[the Greek word] which is translated, be ye angry, is considered by some to mean tremble [or to stand in awe].” But, as we will see, the application Paul uses seems to be dealing more specifically with anger in Christians when we get to Ephesians. That said, the two don’t even necessarily go together. Calvin says, “Whether or not the apostle had in his eye a part of the fourth Psalm is uncertain.” They are certainly quite different in the final analysis.

The various versions split the translation with “be angry” (NKJV, ESV, RSV, NIV); “tremble” (NASB, 1599 GB); and “stand in awe” (KJV); the AMP uses both “be angry” and “stand in awe”. In the commentaries, which do discuss the idea of being angry, they all give preference to the idea of awe or trembling. Matthew Poole dedicates some considerable time to the idea of anger, although as a secondary consideration to trembling. Franz Delitzsch seems to be the exclusive advocate (amongst my commentaries) of the rendering of the Septuagint (be ye angry); but, even then, only in the context of trembling, meaning no genuine difference at all. I will use the translations of the masterful John Calvin then for the reason that they are consistent throughout the commentaries and when all has been said I believe you will find them more faithful than the rendering of “be angry”.

“Tremble then, and sin not:”

¨ Now he exhorts his enemies to repentance. In the first place, he bids them tremble, or be troubled; a word by which he rebukes their stupidity in running headlong in their wicked course, without any fear of God, or any sense of danger. And certainly the great presumption of all the ungodly in not hesitating to engage in war against God, proceeds from their being hardened through an infatuated security; and by their thoughtlessness they… become more obdurate by forgetting both God and themselves, and following whithersoever lust leads them. He tells them that the best remedy to cure their rage, and prevent them from sinning any longer, would be to awaken from their lethargy, and begin to be afraid and tremble… they are too much at peace with themselves. JC
¨ Tremble: For fear of God’s judgment. 1599 GB
¨ Tremble therefore and be afraid, if not of me, yet at least of God, who hath engaged Himself in my cause or quarrel, and will be an adversary to my adversaries. MP
¨ […] repent ye, that is, be ye angry with yourselves for your past sins, and henceforth cease to sin. Augustine
¨ The address is continued: they are to repent and cleave to Jehovah instead of allowing themselves to be carried away by arrogance and discontent. The LXX. Rendered it correctly: if ye will be angry beware of sinning, viz. backbiting and rebellion. In connection with the rendering [“stand in awe”] we feel to miss any expression of that before which they are to tremble (viz. the sure punishment which God decrees). K&D, Franz Delitzsch
¨ That is, stand in awe of God, and His righteous, judgments; be afraid of Him, and tremble before Him; make Him your fear and your dread, and go on no longer and proceed no further in sinning against Him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it, "be ye angry, and sin not": which are the words of the apostle, (Eph. 4:26); referring to this place; and which doubtless is the reason of these versions. JG
¨ How many reverse this counsel and sin but tremble not. CHS
¨ He warns them against sin, and exhorts them both to frighten and to reason themselves out of it: stand in awe and sin not. 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… 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 provoke Him.” MH

It seems obvious, and quite unanimous, that rather than being a justification for anger, even righteous anger, the verse is really speaking about the enemies of God letting go of their blind rage and instructing them to stand before the Lord in awe, trembling, in order to motivate their wicked hearts to turn from the path they are on. This is designed to drive the lost to God, not a justification for the saints to be angry. Let us now take a quick look at Eph. 4:26.

¨ In my opinion, Paul merely alludes to the passage [Ps. 4:4] with the following view. There are three faults by which we offend God in being angry. The first is, when our anger arises from slight causes, and often from no cause whatsoever, or at least from private injuries or offenses. The second is, when we go beyond the proper bounds, and are hurried into intemperate excesses. The third is, when our anger, which ought to have been directed against ourselves or against sins, is turned against our brethren. Most appropriately, therefore, did Paul, when he wished to describe the proper limitation of anger, employ the well known passage, [Ps. 4:4]. We comply with this injunction, if the objects of our anger are sought, not in others, but in ourselves, - if we pour out our indignation against our own faults. With respect to others we ought to be angry, not at their persons, but at their faults; nor ought we to be excited to anger by private offenses, but by zeal for the glory of the Lord. Lastly, our anger, after a reasonable time, ought to be allowed to subside, without mixing itself with the violence of carnal passions. JC
¨ These words recall Ps. 4:4, which the apostle is here applying for his own use. The words should not be interpreted separately, as if the sense were, a. “Be sure to be angry once in a while”; and b. “do not sin.” Much less is it true that all anger is here forbidden. The sense is simply, “Let not your anger be mixed with sin.” Anger as such need not be sinful. It is even ascribed to God (1 Kgs 11:9; 2 Kgs. 17:18; Ps. 7:11; 79:5; 80:4, 5; Heb. 12:29), and to Christ (Ps. 2:12; Mark 3:5; Jn. 2:15-17). In fact, the age in which we are living could use a little more “righteous indignation” against sin of every type.  Also, the more angry every believer is with his own sins, the better it will be. William Hendriksen
¨ There is such a thing as righteous anger, although the term is much abused. The apostle is saying that if you are angry, be sure it is the kind of anger that is not sinful… even a righteous wrath by overindulgence may pass too easily into sin. Wycliffe NT Bible Commentary

So we see in contrast where the verse Ps. 4:4 doesn’t mean what the verse in Ephesians does; but, that Ephesians does mean what Ps. 4:4 is often misinterpreted to mean. I suppose the link to the two would be more a result of our translation then that they are contextually linked or even referenced. They may be; or, it may be as Hendriksen says, “the apostle is here applying [this] for his own use.” That would seem to be the only logical conclusion to arrive at after studying the two passages.

“commune with your own heart upon your bed, and be still.”
¨ He afterwards admonishes them… to take account of themselves at leisure, and as it were, in some place of deep retirement; an exercise which is opposed to their indulgence of their unruly passions. In the end of the verse he enjoins them to be still. Now, it is to be observed, that the cause of this stillness is the agitation and the trembling, of which he before made mention. For if any have been hurried into sin by their infatuated recklessness, the first step of their return to a sound mind is to awaken themselves from their deep sleep to fearfulness and trembling. After this follows calm and deliberate reflection; then they consider and reconsider to what dangers they have been exposing themselves; and thus at length they, whose audacious spirits shrink at nothing, learn to be orderly and peaceable, or, at least, they restrain their frantic violence. JC
¨ He warns his adversaries against blind passion, and counsels them to quiet converse with their own hearts, and solitary meditation, in order that they may not imperil their own salvation. To commune with one’s own heart, without the addition of the object, is equivalent to… think alone by one’s self, and the bed or resting place, without requiring to be understood literally, points to a condition of mind that is favorable to quiet contemplation. […] come to your right mind by self-examination, cease your tumult – a warning coming with the semblance of command by reason of the consciousness of innocence on his part. K&D, Franz Delitzsch
¨ When retired from men and business, and you are at leisure to think and meditate then reflect upon your actions, seriously consider them; ask your heart some proper and close questions; examine narrowly and thoroughly the principles on which, and the views with which, you act; cease from all your rage and fury against me, against the Lord, and against his people. JG
¨ O that men would take the advice of this verse and commune with their own hearts. Surely a want of thought must be one reason why men are so mad as to despite Christ and hate their own mercies. O that for once their passions would be quiet and let them be still, that so in solemn silence they might review the past, and meditate upon their inevitable doom. Surely a thinking man might have enough sense to discover the vanity of sin and the worthlessness of the world. CHS

Personal Summary:

I write this study for me and my family and for Christians that will hopefully be blessed by my efforts here and, ultimately, all of that is worth nothing if my driving focus of God being glorified is not accomplished. As a result of that audience being in mind, I really don’t step outside of the norm to address the lost specifically. Perhaps when I am speaking to my children I will invoke such imagery as the chaff being burned as refuse when discussing Ps. 1 and how that correlates to the wicked burning in hell. But, in general, I do not address the lost. Here, I do not have a choice; the lost are being addressed and thus I must too.

Man of the world, you have pitted yourself against God and His children, you have focused your anger specifically at God and here, as in other places, He exhorts you to stop, to consider the holy God you have pitted yourself against and refrain from your wicked ways. Go back and re-read Charles Spurgeon’s words. They give you the heart of the Gospel in what is being pleaded for here. Within the depths of your soul you must know, you must see at least a small crack of light shining through in your blindness, that the path you are pursuing is in vain and will end in ruin. To paraphrase the great pastor Jonathan Edwards, you are dangling above the pit of hell suspended only by a string. The hand of God holds the string for in His longsuffering He does not desire that men should perish but that they should turn to Him and thus His mercies are plentiful. He keeps you from dropping into the lake of fire while the devils grasp for your ankles and the flames are licking at your feet, only for the time He will not let your soul be abandoned to hell. The foolish reality of the wicked isn’t that you don’t have a concept of your impending doom; the foolishness of the wicked is that you see your state and blissfully dangle where you are confident in the thread while missing the hand of God that holds it. Please! Repent of your sins, place your faith in Christ, pray to God to save your soul, doggedly pursue this salvation that is offered in the word of God until you are satisfied the Lord has numbered you with the elect and brought you into the mix. I have family members that are not saved and I write this to them as well as any, it grieves my heart that you are not saved. It grieves me that the world pits itself against God. And I would happily change the hearts of every man if I could that they may be spared and God would be glorified. But the reality is, that God is longsuffering, and He is merciful; but before you depend on those two attributes alone please don’t forget that He is also holy and just and that a God that is holy and just cannot ignore your sin against Him and your contempt for Him and His people forever. At some point the mercy will stop and the longsuffering will be replaced with immediate wrath and you will have to give an account. Stand and tremble oh man! Stand in awe! Contemplate what you are hearing and turn from your wicked ways! One day all of mankind will bow their knee and with their mouth confess that Jesus Christ is Lord (Rom. 14:11, Php. 2:10); oh the horror it will be if immediately thereafter you will be whisked away to hell! Do you not know that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved? (Rom. 10:9) Contemplate your ways, repent of them, acknowledge that you are a sinner with no standing in the sight of God and are deserving of His wrath and then flee to the cross of Christ that He may spare your soul. Do not hesitate, your eternal destiny hangs in the balance and you have no idea when God will say enough. Many a man has been sure he had more time only to go to sleep one night and never awake again, only to jump in his car and be killed in an accident, only to be sitting in his home and killed by a fire. Your days are numbered and thus it is the epitome of detrimental foolishness if you should delay your request to the Lord for even one more moment, for unless the Lord is willing, you may not have another moment to use.

People of God, may we never forget the terrible price Christ has paid for our sins, may we never forget the sad state of our souls before we were brought into the fold, may we never be ashamed or afraid to share the Gospel in a biblical manner to the world. We may not always do it well; in fact we may do it very poorly, but do it we must! For the Lord has blessed us with the opportunity to be used by Him to bring our future family into the home with those that are already here. We walk around justifiably angry at the sin we see around us in this world. But the greater exhortation we have seen today is to be angry with the sin we see in our own lives and because we have been saved by God, to exhort others to the same path, with the same anger of self, to the same blessed end of salvation.

Psalm 4:3 (Part 2)

With application to the elect:

“The Lord has made wonderful for Himself”
• […] of all the saints, and of their election; which act is expressed by their being set apart, or separated from others… and which is a marvelous act of grace. It is an amazing instance of grace that God should make one to differ from another, and separate them from their mother’s womb, and call them by His grace. [None] are set apart or chosen by God for their godliness, or holiness; for they are chosen through sanctification of the Spirit, and not because they were, or it was foreseen they would be, holy. Holiness, faith, godliness, and good works, are the fruits of election, and not the causes of it. God is good, and gracious, and merciful unto [he] whom is an object of His free grace and favor; and therefore He chooses and sets him apart of His own grace and mercy, and according to His sovereign will and pleasure: and that “for Himself”; for His own use and service, for His praise and honor, and to the glory of His grace; which is His grand end in predestination, election, and in all spiritual blessings. And now all attempts against such persons are in vain; all charges against them are of no avail; all methods, whether by open force of persecutors, or by the cunning of false teachers, that lie in wait to deceive, to prevail against them, prove failures: and God will avenge His elect that cry unto Him day and night. JG
• The fact that the godly are the chosen of God, and are, by distinguishing grace, set apart and separated from among men. Election is a doctrine which un-renewed men cannot endure, but nevertheless, it is a glorious and well-attested truth, and one which should comfort the tempted believer. Election is the guarantee of compete salvation, and an argument for success at the throne of grace. The Lord’s elect shall not be condemned, nor shall their cry be unheard. David was king by divine decree, and we are the Lord’s people in the same manner; let us tell our enemies to their faces, that they fight against God and destiny, when they strive to overthrow our souls. O beloved, when you are on your knees, the fact of your being set apart as God’s own peculiar treasure, should give you courage and inspire you with fervency and faith. Since He chose to love us He cannot but chose to hear us. CHS
• What rare persons the godly are: “The righteous is more excellent than his neighbor” Prov. 12:26. As the flower of the sun, as the wine of Lebanon, as the sparkling upon Aaron’s breastplate, such is the orient splendor of a person embellished with godliness. The godly are precious; therefore they are set apart for God. We set apart things that are precious; the godly are set apart as God’s peculiar treasure (Ps. 135:4); as His garden of delight (So. 4:12); as His royal diadem (Isa. 43:3); the godly are the excellent of the earth (Ps. 16:3); comparable to fine gold (Lam. 4:2); double refined (Zech. 13:9). They are the glory of the creation (Isa. 46:13). Thomas Watson
• [The Lord has set apart for Himself] every particular godly man… 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 distinguished them with uncommon favors: They shall be mine, saith the Lord, in that day when I make up my jewels. MH

It would appear to me that there will be those that read this and are stricken with horror over the idea of election. But still the doctrine of election stands true and it is appropriately applied here whether in consideration of the placement of David on the throne or in more eternal considerations involving the salvation of the elect. So let us take some time and consider what this doctrine is and what it means literally and in application.

I had initially wrestled with the idea of whether or not to spend some time on this subject knowing that it can be the cause of so much strife. It is not the conflict that in and of itself bothers me, but I wondered if considering it here might lead those that wrestle with this, or even flat out revile this doctrine, to step away from the study. I do not desire this in any way, but when the opportunity presents itself to share the blessed truths that exist in the word of God then how can one refrain from doing so in spite of the offense that may arise from such an action? Furthermore, as I studied this I ran across a paragraph in Francis Turretin’s “Institutes of Elenctic Theology” (vol. 1, pp 329-331) where he discusses this same question and answers it well. He says, “[…] we think this doctrine should be neither wholly suppressed from a preposterous modesty nor curiously pried into by a rash presumption. Rather it should be taught soberly and prudently from the word of God so that two dangerous rocks may be avoided: on the one hand, that of “affected ignorance” which wishes to see nothing and blinds itself purposely in things revealed; on the other, that of “unwarrantable curiosity” which busies itself to see and understand everything even in mysteries. They strike upon the first who (sinning in defect) think that we should abstain from the proposition of this doctrine; and upon the latter who (sinning in excess) wish to make everything in this mystery scrupulously accurate… and hold that nothing should be left undiscovered… in it. Against both, we maintain (with the orthodox) that predestination can be taught with profit, provided this is done soberly from the word of God. If, on account of the abuse of some persons, we should abstain from the proposition of this mystery, we must equally abstain from most of the mysteries of the Christian religion which the wicked abuse or laugh at and satirize (such as the mystery of the Trinity, the incarnation, the resurrection and the like). Our only object should be to increase our faith, not to feed curiosity; to labor for edification, not to strive for our glory.” This will be my attempt here as well.

To start, if we are to consider election then we must consider it under the heading of the word predestination. There are two functions of predestination to consider here: (1) election; which is in regards to the calling of the saints to God and the means ordained to accomplish the act; (2) reprobation; which is God’s damnation of the wicked. Both are detrimentally presented in far too many circles today; I have seen, even from the Reformed camp, a legitimate lack of fundamental understanding here. I cannot treat this as exhaustively as it deserves so I am going to try and highlight the best that I can find from the men I have consulted on this and if you are sparked to learn more or are left with a desire for a deeper understanding I would urge you to read the men I quote and with your bible in hand actively seek to gain an appropriate level of understanding here. As Turretin says, “[This] is one of the primary doctrines and foundations of faith. It cannot be ignored without great injury to the church and to believers. For it is the fountain of our gratitude to God, the root of humility, the foundation and most firm anchor of confidence in all temptations, the fulcrum of the sweetest consolation and the most powerful spur to piety and holiness.”

There is in the books I have been reading on this subject a great deal of discussion on the meaning and application of the various words that are used in the bible in regards to this doctrine. I have omitted those considerations here due only to the length they would have added to this study. But it is an entirely fruitful use of your time should you so desire to look into the matter beyond the limited scope of this study in particular. I would even say it is important for you to do so seeing as though, without exception, every author spent time addressing these words in some way.

Overview

The Augustinian scheme includes the following points: (1.) That the glory of God, or the manifestations of His perfections, is the highest and ultimate end of all things. (2.) For that end God purposed the creation of the universe, and the whole plan of providence and redemption. (3.) That He placed man in a state of probation, making Adam, their first parent, their head and representative. (4.) That the fall of Adam brought all his posterity into a state condemnation, sin, and misery, from which they are utterly unable to deliver themselves. (5.) From the mass of fallen men God elected a number innumerable to eternal life, and left the rest of mankind to the just recompense of their sins. (6.) That the ground of this election is not the foresight of anything in the one class to distinguish them favorably from the members of the other class, but the good pleasure of God. (7.) That for the salvation of those thus chosen to eternal life, God gave His own Son, to become man, and to obey and suffer for His people, thus making a full satisfaction for sin and bringing in everlasting righteousness, rendering the ultimate salvation of the elect absolutely certain. (8.) That while the Holy Spirit, in His common operations, is present with every man, so long as he lives, restraining evil and exciting good, his certainly efficacious and saving power is exercised only in behalf of the elect. (9.) That all those whom God has thus chosen to life, and for whom Christ specially gave Himself in the covenant of redemption, shall certainly… be brought to the knowledge of the truth, to the exercise of the faith, and to perseverance in holy living unto the end. Charles Hodge, “Systematic Theology”, vol. 2, pg. 333

We say… that Scripture clearly proves this much, that God by His eternal and immutable counsel determined once for all those whom it was His pleasure one day to admit to salvation, and those whom, on the other hand, it was His pleasure to doom to destruction. We maintain that this counsel, as regards the elect, is founded on His free mercy, without any respect to human worth, while those whom He dooms to destruction are excluded from access to life by a just and blameless, but at the same time incomprehensible judgment. In regard to the elect, we regard calling as the evidence of election, and justification as another symbol of its manifestation, until it is fully accomplished by the attainment of glory. But as the Lord seals His elect by calling and justification, so by excluding the reprobate either from the knowledge of His name or the sanctification of His Spirit, He by these marks in a manner discloses the judgment which awaits them. John Calvin, “The Institutes of the Christian Religion”, 3.21

Election

The words election and to elect are found 28 times in the New Testament. [What is meant] in the great majority of instances [is] God’s eternal election of individual men to everlasting life… and it signifies the purpose or the act of God in choosing His own people to salvation. […] in the economy of salvation, as revealed to us, the act of sovereign election is specially attributed to the Father, as His personal part, even as redemption is attributed to the Son, and sanctification to the Spirit (Jn. 17:6, 9; 6:64-65; 1 Thess. 5:9).

The only question which touches the true matter of debate is, what is the ground of the eternal predestination of individuals to salvation? Is it the foreseen faith and repentance of the individuals themselves, or the sovereign good pleasure of God? Every Christian must take one side or the other of this question. If he takes the side which makes foreseen faith the ground, he is an Arminian no matter what else he holds. If he takes the side which makes the good pleasure of God the ground, he is a Calvinist.

Calvinists hold… that God’s decrees are absolute and relate to all classes of events whatsoever. They therefore maintain that while nations, communities, and individuals are predestined absolutely to all of every kind of good and bad that befalls them, nevertheless the Scriptures teach specifically an election (1) of individuals, (2) to grace and salvation, (3) founded not upon the foreseen faith of the persons elected, but upon the sovereign good pleasure of God alone.

[The elect] are always spoken of as… having grace or glory as [their] end (Acts 13:48; Eph. 1:4; 2 Thess. 2:13). The elect in Scripture are explicitly distinguished from the mass of the visible Church, and hence their election could not have been merely to the external privileges of that Church (Rom. 9:7). The names of the elect are said “to be written in heaven” and to be in “the book of life” (Heb. 12:23; Phil. 4:3).The blessings which it is explicitly declared are secured by this election are gracious and saving, they are the elements and results of salvation, inseparable from it, and pertain not to nations but to individuals as their subjects, e.g. “adoption as sons,” “to be conformed to the image of His Son,” etc. (Rom. 8:29; Eph. 1:5; 2 Thess. 2:13; 1 Thess. 5:9; Rom. 9:15-16). It is expressly declared in Scripture that this election is not conditioned upon works of any kind (Rom. 11:4-7; 2 Tim. 1:9; Rom. 9:11). A.A. Hodge, “Outlines of Theology”, pp. 215-220

[Election] is immutable, and therefore renders the salvation of the elect certain. God realizes the decree of election by His own efficiency, by the saving work which He accomplishes in Jesus Christ. It is His purpose that certain individuals should believe and persevere unto the end, and He secures this result by the objective work of Christ and the subjective operations of the Holy Spirit (Rom. 8:29-30; 11:29; 2 Tim. 2:19). It is the firm foundation of God which stands, “having this seal, the Lord knows those that are His.” And as such it is the source of rich comfort for all believers. Their final salvation does not depend on their uncertain obedience, but has its guarantee in the unchangeable purpose of God. The divine election should never be identified with any temporal selection, whether it be for the enjoyment of the special grace of God in life, for special privileges and responsible services, or for the inheritance of glory hereafter, but must be regarded as eternal (Rom. 8:29-30; Eph. 1:4-5). Election does not in any way depend on the foreseen faith or good works of man, as the Arminians teach, but exclusively on the sovereign good pleasure of God, who is also the originator of faith and good works (Rom. 9:11; Acts 13:48; 2 Tim. 1:9; 1 Pet. 1:2). Since all men are sinners and have forfeited the blessings of God, there is no basis for such a distinction in them; and since even the faith and good works of believers are the fruit of the grace of God (Eph. 2:8, 10; 2 Tim. 2:21), even these, as foreseen by God, could not furnish such a basis. [None of this] means that man cannot oppose its execution to a certain degree, but it does mean that his opposition will not prevail. Neither does it mean that God in the execution of His decree overpowers the human will in a manner which is inconsistent with man’s free agency. It does mean, however, that God can and does exert such an influence on the human spirit as to make it willing (Ps. 110:3; Phil. 2:13). The fact that God favors some and passes by others, does not warrant the charge that He is guilty of injustice. We can speak of injustice only when one party has a claim on another. If God owed the forgiveness of sin and eternal life to all men, it would be an injustice if He saved only a limited number of them. But the sinner has absolutely no right or claim on the blessings which flow from divine election. As a matter of fact he has forfeited those blessings. Not only have we no right to call God to account for electing some and passing others by, but we must admit that He would have been perfectly just, if He had not saved any (Matt. 20:14-15; Rom. 9:14-15). The purpose of this eternal election is twofold: (1) the proximate purpose is the salvation of the elect (Rom. 11:7-11; 2 Thess. 2:13). (2) The final aim is the glory of God. Even the salvation of men is subordinate to this. That the glory of God is the highest purpose of the electing grace is made very emphatic in Eph. 1:6, 12, 14. Louis Berkhof, “Systematic Theology”, pp. 114-115

Reprobation

[Augustine] speaks of the reprobate as subjects of predestination, so that there can be no doubt about it that he taught a double predestination. However, he recognized their difference, consisting in this that God did not predestinate unto damnation and the means unto it in the same way as He did to salvation, and that predestination unto life is purely sovereign, while predestination unto eternal death is also judicial and takes account of man’s sin.

The Reformers of the sixteenth century all advocated the strictest doctrine of predestination. Calvin firmly maintained the Augustinian doctrine of an absolute double predestination. At the same time he, in his defense of the doctrine against Pighius, stressed the fact that the decree respecting the entrance of sin into the world was a permissive decree, and that the decree of reprobation should be so construed that God was not made the author of sin nor in any way responsible for it.

[Reprobation] contains two elements: preterition or the determination to pass by some men; and condemnation (sometimes called precondemnation) or the determination to punish those who are passed by for their sins. Preterition is a sovereign act of God, an act of His mere good pleasure, in which the demerits of man do not come into consideration, while precondemnation is a judicial act, visiting sin with punishment. The reason for preterition is not known by man. It cannot be sin, for all men are sinners. We can only say that God passed some by for good and wise reasons sufficient to Himself. On the other hand the reason for condemnation is known; it is sin. Preterition is purely passive, a simple passing by without any action on man, but condemnation is efficient and positive. Those who are passed by are condemned on account of their sin. […] while it can be said that God is the author of regeneration, calling, faith, justification, and sanctification, of the elect, and thus by direct action on them brings their election to realization, it cannot be said that He is also the responsible author of the fall, the unrighteous condition, and the sinful acts of the reprobate by direct action on them, and thus effects the realization of their reprobation. God’s decree undoubtedly rendered the entrance of sin into the world certain, but He did not predestinate some unto sin, as He did others unto holiness. And as the holy God He cannot be the author of sin.

Since the bible is primarily a revelation of redemption, it naturally does not have as much to say about reprobation as about election. But what it says is quite sufficient (Matt. 11:25-26; Rom. 9:13, 17-18, 21-22; 11:7; Jude 4; 1 Pet. 2:8). Louis Berkhof, “Systematic Theology”, pp. 109-110, 116-118

The biblical writers are as far as possible from obscuring the doctrine of election because of any seemingly unpleasant corollaries that flow from it. On the contrary, they expressly draw the corollaries which have often been so designated, and make them a part of their explicit teaching. Their doctrine of election, they are free to tell us, for example, does certainly involve a corresponding doctrine of preterition. The very term adopted in the New Testament to express it… embodies a declaration of the fact that in their election others are passed by and left without the gift of salvation; the whole presentation of the doctrine is such as either to imply or openly assert, on its very emergence, the removal of the elect by the pure grace of God, not merely from a state of condemnation, but out of the company of the condemned – a company on whom the grace of God has no saving effect, and who are therefore left without hope in their sins; and the positive just reprobation of the impenitent for their sins is repeatedly explicitly taught in sharp contrast with the gratuitous salvation of the elect despite their sins. But, on the other hand, it is ever taught that, as the body out of which believers are chosen by God’s unsearchable grace is the mass of justly condemned sinners, so the destruction to which those that are passed by are left is the righteous recompense of their guilt. Thus the discrimination between men in the matter of eternal destiny is distinctly set forth as taking place in the interests of mercy and for the sake of salvation from the fate which justly hangs over all, God is represented as in His infinite compassion rescuing those chosen to this end in His inscrutable counsels of mercy to the praise and glory of His grace; while those that are left in their sins perish most deservedly, as the justice of God demands. B.B. Warfield, “The works of Benjamin B. Warfield”, vol. 2 “Biblical Doctrines”, pp 62-63

Personal Summary:

We have here before us such a splendid verse for our study. I must admit that I had not intended that this verse would take so long to complete, but there were volumes of material worth reading in relation to it. So, please forgive my lack of timeliness.

We see here a wonderful example of the Christian life from start to finish in this verse, regardless of what application you would give to it from above. My best estimate is that there is an element of all three here and that this has application to the real experience of David, the messianic experience of Christ, and the perpetual experience of the elect. As such, we see that it is God that calls us to salvation; it is God who accomplished our salvation in the person and work of Christ; it is God who sustains, perseveres, and strengthens us through the efficacious work of the Spirit; and it is God who inclines His ear to hear the prayers of His people sanctified by the Spirit and pleaded for by the Son. What beauty lies in such a reality!

I know there are some that will cringe over the inclusion of this topic here; yet, it is where the study of the word of God has led us. But what I cringe about myself is the ability of those that profess to be Christians to resist this doctrine. I don’t say that from a sense of superiority or a desire to defeat them in debate or even merely for some warped satisfaction of being right. I say it because it is everywhere attested to in the word of God. I have seen the twisted rebuttals; they have been tried and found wanting as they always will. I myself cannot resist this truth; I thank the Lord for that.

But beyond the orthodoxical considerations; I do not believe that one can fully begin to enjoy the beauty and safety and surety of the Christian faith without this doctrine being present with them always. Words would fail me if I tried to explain the beauty of it. Far from being this hideous injustice, as it is perceived by the world, it is at its very core as sublime as any other doctrine could attempt to be. In my mind I am forever humbled and quite frankly baffled that 1) the Lord chose me in eternity, and if we are to consider prescience than let it be here that we fall at the cross and give thanks that the Lord chose us in spite of His perfect foreknowledge of our sin; 2) that the Son asked for me (Ps. 2:8) as His inheritance; 3) that He willingly in obedience to the Father and in love for the Father and His chosen people laid down His life for me (Jn 10:17-18), and that in spite of knowing that the human race would revile Him from the moment of His birth until He comes again to take us home; 4) that the Spirit extended to me the effectual call, without which I would have giddily denied the free offer of grace until my ultimate demise and spent eternity in hell, and that He has given me the gift of faith and brought me into the holy family of God Himself; 5) that the Spirit sanctifies and conforms me ever more to the image of Christ (Rom. 8:29) and perseveres me until the day that I am taken home to be with my beautiful, loving, righteous God for eternity (2 Tim. 1:12). What could be more beautiful than a condescending God that accomplishes 100% of the requirements of my salvation in spite of the sin I was born under and then willingly committed throughout my life; indeed the sin which I still battle with to this day and which I will always battle with! Yet, He loved me regardless. Nothing can be more beautiful than this.

I fear that those that fail to see such beauty, even as it smacks them in the face with every ounce of its splendor, have failed to focus on the heart of the Gospel message, that they take too lightly the dire predicament they may be in; ultimately I fear that their own sense of autonomy has become their god. I fear that they are either not in the fold, or if they are, that they remain stunted forever and that they should be especially inclined to this doctrine which they profane by what they teach in their churches and homes, for in spite of their reviling this precious truth, God has saved them anyway and in the end it is the truth of this doctrine that will rest them safely in heaven regardless of what they have believed on this earth. For this much I am sure of, when we get to heaven we will all be entirely convinced and grateful for this doctrine to the very last man. It is only the wicked that sits in hell that will regret that the doctrine of predestination was true and it assured his judicious damnation every bit as much as it assured the salvation of the righteous.

I leave with the cry we hear so often, the cry that with flippant effort is hurled into the midst of conversation because it is something we profess as Reformed Christians. But it is at the heart of the study we have endeavored in here and it is why we are saved and why we are here at all, let us never forget or cease to say with unwavering conviction and passion…. Soli Deo Gloria!

Psalm 4:3 (Part 1)

Note: I am not sure why this Psalm specifically has had so much translational variation; but, just the same it has. This verse is no different. So we will start by addressing these but in a little different fashion than just including various notes on it. I think the two that address this the best are Franz Delitzsch and Calvin, so we will focus on their notes to see perhaps a better translation than what exists in most of our bibles.

To start, we have “We know” or“But know” or some such similar translation at the beginning of the verse. But Delitzsch says properly translated it should be “So know then” which would emphasize Calvin’s comment that this is a continuing emphasis from the previous verse, not a separate thought. Calvin says, “This is a confirmation of the previous verse; for it shows that the cause of David’s boldness consisted in this, that he depended upon God, the founder of his kingdom.” This point is better emphasized when we properly translate it with the intending wording and show that the thought is continued from the prior verse rather than being two separate thoughts. Delitzsch references the grammatical precedent from 2 Kin. 4:41 which begins, “So he said…” in like fashion to this verse.

Next we have the words “set apart for Himself”. Calvin says, “The Hebrew word Phalah (you will find this as palah Strong’s 6395 if you look it up yourself), signifies to separate and it here refers to separation to honor and dignity; as if he had said, you admit no one as king but he who is chosen by your own suffrages, or who pleases you; but it is the peculiar prerogative of God to make choice of whom He will.” Delitzsch agrees and breaks it down by saying, “To make a separation, make a distinction… in an extraordinary and remarkable way… so that consequently what is meant is not the mere selection, but the remarkable selection to a remarkable position of honor. [This is he who] Jehovah Himself, not men, has thus remarkably distinguished [and who] is a pious man.” The Septuagint takes a possible translation of this Hebrew word, wonderfully, and renders it “made wonderful”. This is undoubtedly an attempt to capture in translation what is also needed in context. While I am not a linguistic expert it seems to me that perhaps the Septuagint got this one right. The Amplified treats this very well also and renders it, “has set apart for Himself [and gives distinction to]” in order to accomplish the desired effect. Matthew Poole says, “hath wonderfully separated me” to convey this idea.

Next we have what is rendered in most of our translations as “one who is godly”, “godly man”, or “the godly”. The other word that is used here is “merciful” rather than “godly”. Calvin says,“By the word merciful… he doubtless vindicates his right to be king, from the fact that this was a quality that belonged to himself. Now, God usually furnishes those whom He reckons worthy of having this honor conferred upon them, with the endowments requisite for the exercise of their office, that they may not be as dead idols. Some understand the word chasid (you will find this as chaciyd Strong’s 2623), in a passive sense, not as denoting a beneficent person, but one who is placed on the throne by the favor of God. As, however, I meet with no examples of this signification of the word in Scripture, I think it safer to follow the common interpretation, which is this: God has chosen a king, who answers to the character which should be possessed by all whoa re called to fill such an exalted station, in as much as he is merciful and beneficent.”

That is primarily the extent that I found translational difference here. Therefore, presupposing these men are right, a better translation of this verse would read as follows, “So know then, the Lord has made wonderful for Himself one who is merciful; Jehovah will hear when I call to Him.”

“So know then…”
¨ David does not here boast of his own strength, or riches, or armies by which he obtained the kingdom. But as He was chosen by God, he intimates that the many attempts of his enemies against him would be without success, because they would find from experience, that God, whose power they could not successfully resist, was against them. JC
¨ You fight not against me but the Lord. MP
¨ Take notice of it, consider it, be assured of the truth, of it; it may be depended upon as fact. JG

“The Lord has made wonderful for Himself”
¨ [God] hath rejected the other royal person and family, and hath called me by name, and chosen me out of all the tribes and families of Israel, and out of my father’s family, though I was the youngest of them, and thought by Samuel and by my father to be most remote from His honor. MP

“One who is merciful”
¨ [This] testimony David gives to himself, not out of vain-glorious humor, but merely because he was constrained to it by the calumnies of his enemies, for his own just and necessary vindication. MP

“Jehovah will hear when I call to Him”
¨ […] I am assured that god will hear my prayers, and save me out of your hands. MP
¨ […] he does not call upon God in vain, but finds a ready hearing. Their undertaking consequently runs counter to the miraculously evidenced will of God and must fail by reason of the loving relationship in which the dethroned and debased one stands to God. K&D, Franz Delitzsch
¨ [God will] deliver out of the hands of enemies, and cut them off: wherefore it is a vain thing for men to set themselves against Christ and his people. JG

Above, including in the notes we used to consider the translation, we have the commentaries that would credit this to David and in regards to him alone. But there are three that view this as having application with Christ Himself, and some that readily discuss this in light of all of the elect, not David only. Although the notes that are forthcoming represent extra opinion in regards to this verse, they are all in agreement with only one exception, Robert Hawker, as to the application of this being assigned literally to David as well as Christ and the elect. We will now consider the two remaining opinions.

With application to Christ:

“The Lord has made wonderful for Himself”
¨ [This is] also of the Messiah, God's Holy One, whom He has chosen out from among the people to be their Savior and Redeemer, to the glory of His grace; wherefore the work of the Lord has prospered in His hands. JG
¨ What a beautiful view we have in this verse in reference to the person of Jesus, the Father’s holy one, the Father’s only one, in whom His soul delighteth. RH
¨ 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. MH

Part two will continue with the commentaries that see this as having application to the elect and a short study on what that means.

Psalm 4:2

Note: There is some difference of opinion as to what men are being addressed here. Calvin, at least within the eight commentaries I reference for this study, stands alone in stripping the reference of nobility and rank. All of the others did make that application with Franz Delitzsch diving into the original Hebrew to show the support for such a claim.

“How long, oh you sons of men”
• By calling those he addresses the sons, not of Adam, or of some common person, but of men, he seems by the way to reprove their pride. In the words how long, he condemns their perverse obstinacy; for what he means, is not that they were stirred up against him merely by some sudden impulse, but that the stubborn purpose of injuring him was deeply fixed in their hearts. Had not their maliciousness deprived them of their understanding, the many instances in which God had proved Himself to be David’s defender would have compelled them to desist from their attempts against him. JC
• Princes and potentates, as this Hebrew phrase seems and is thought to signify, who are engaged with Saul or Absalom against me. MP
• [Here] we are led from the closet of prayer into the field of conflict. Remark the undaunted courage of the man of God. He allows that his enemies are great men… but still here believes them to be foolish men, and therefore chides them, as though they were but children. CHS
• Meaning great men, the nobles of Israel; and so the Jewish interpreters generally explain it… and so they were the kings and princes of the earth, and the rulers of the Jewish Sanhedrim, the chief priests and elders, who were the enemies of Christ; and such, generally speaking, have been the persecutors of the saints; these men of power and authority, of dignity and honour, and who were in high places, and boasted of their titles and grandeur, the psalmist addresses. JG
• Righteous in his relation to God he turns rebukingly towards those who contemn him whose honor is God’s honor, viz. to the partisans of Absalom. In this and the preceding Psalm David makes as little mention of his degenerate son as he does of the deluded king in the psalms belonging to the period of his persecution by Saul. The address is directed to the aristocratic party, whose tool Absalom had become. K&D, Franz Delitzsch
• 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. MH

“to turn my glory into shame”
• […] as they were fully determined to disgrace him whom God had exalted to the royal throne, he asks them [this]… [and] although loaded with every kind of reproach, both among the high and the low, he yet courageously keeps fast hold of the glory or the honor of royalty which God had graciously promised him, or had conferred upon him, and is fully persuaded that God will at length vindicate his right to it. JC
• i.e. be made by you a matter of reproach or scorn? By his glory he probably means that high honor and royal majesty which God had either promised to him, or conferred upon him; wherewith, when he was in great straits and dangers, they might possibly reproach him. MP
• He asks them how long they mean to make his honor a jest, and his fame a mockery? Had not repeated disappointments convinced them that the Lord’s anointed was not to be overcome by all their calumnies? Did they mean to jest their souls into hell, and go on with their laughter until swift vengeance should turn their merriment into howling? CHS
• Meaning either God, who was his glory (Ps. 3:3); whom they reproached when they said there was no help for him in Him… or rather his royal glory and majesty, which they attempted to vail by casting him down from his excellency, by dethroning him, and setting up Absalom in his room. So the Jews endeavoured to turn the glory of Christ into shame, which lay in His being the only begotten of the Father; by denying His Sonship, by condemning Him to death; because He said He was the Son of God; and by mocking at Him under that character on the cross; and also by their spitting upon, buffeting, and crucifying the Lord of glory; by reproaching His Gospel, ministers, and people; and by not acknowledging Him as the Messiah, and submitting to His righteousness. And wicked men do as much as in them lies to turn the glory of the saints into shame, by aspersing their character, taking away their good name and reputation among men; by reproaching and reviling them, and speaking all manner of evil of them; and by persecuting them in the most violent manner. JG
• How long shall my honor become a mockery, namely to you and by you. K&D, Franz Delitzsch
• They may well be taken as God’s own words, charging sinners with the wrong they do Him in His honor: or, if David’s words, the term glory may be understood of God, whom he called his glory (Ps. 3:3). Idolaters are charged with changing the glory of God into shame, Rom. 1:23. All willful 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… they profess to know Him, but in works deny Him, [and] do what in them lies to turn His glory into shame. MH

Note: The rest of this verse, which will vary depending on what version you are using, is grossly misinterpreted by the NIV if that is your version of choice. But all of the others were in a basic agreement with their translations of this verse with some small variances; but, the variances at least keep in context with the verse and used viable words in order to translate it. Even the word “worthless”, which you will find in the NKJV and NASB for example, is a viable translation for the Hebrew word riyq and in general is in agreement with the context of the Psalm and this verse specifically. But the NIV goes pretty far out of the realm of translational integrity when it renders it “How long will you love delusions and seek false gods?” This is just poor hermeneutics. One other thing, in some of your versions you will see the word “leasing”, this is pointed out in Spurgeon’s commentary as an old Saxon word signifying falsehood.

“How long will you love vanity and seek after lying?”
• In these words, he partly reproaches his enemies for the wicked and perverse passions with which he saw them to be impelled, although they falsely pretended to be actuated by godly zeal; and he partly derides their folly in flattering themselves with the hope of success while fighting against God. And it is a most pointed rebuke. Even when the ungodly rush head long into all manner of wickedness with the grossest malice, they soothe themselves with deceitful flatteries in order not to be disturbed with feelings of remorse. JC
• [To] affect and pursue these courses and designs of opposing me and my kingdom, which you will certainly find to be in vain, and to no purpose. By lying he may design these horrid calumnies, which the partisans either of Saul or Absalom had raised against him, and which they joined with their other endeavors to make him odious to all people, and so the better to effect his ruin. MP
• He tells them that they love vanity, and seek after leasing, that is, lying, empty fancies, vain conceits, wicked fabrications. In the contemplation of their perverse continuance in their vain and lying pursuits, the Psalmist solemnly pauses and inserts a Selah. Surely we too may stop while, and meditate upon the deep-seated folly of the wicked, their continuance in evil, and their sure destruction; and we may learn to admire that grace which has made us to differ, and taught us to love the truth, and seek after righteousness. CHS
• […] it is… to be rendered: since ye love… that which is empty – the proper name for their high rank is appearance – how long will ye pursue after… falsehood? – they seek to find out every possible lying pretext, in order to trail the honor of the legitimate king in the dust.They are eager to injure his official at the same time as his personal reputation. K&D, Franz Delitzsch
• 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. The God of heaven thinks the time long that sinners persist in dishonoring Him and in deceiving and ruining themselves. MH

Personal Summary:

There are a couple of important differences in approach to this verse. On the one hand you have commentators that are approaching it from the historical perspective and then using it as an example for our personal walk with God (Calvin, Poole, Delitzsch, and Spurgeon). On the other hand you have some using this verse more with David being seen as a mouthpiece for God and God condemning the wicked (Henry, Gill, and, not included in these notes, Robert Hawker as well). Perhaps both are sincerely accurate and worthy of our consideration as we contemplate this verse.

When can this application not be seen as true in the interaction of wicked men with a righteous God? Their assault is relentless and the lies are abundant. The evil they perpetrate in the vain hope that they will rise above and conquer God is seen throughout the annals of history. In Satan himself we see this and he was thrown out of heaven as a result. We see this in the Tower of Babel. We see this in their attacks on David. We see this most vividly in their attacks on Christ. Oh how they loathed the sight of Him! His righteousness and His divinity stood in stark contrast to their sin and false religion and they hated Him for it. They hated Him so much that they mocked Him, and spit on Him, and tortured Him, and finally killed Him. They conspired against Him and made stories both while He was on the earth and after He had ascended into heaven to try and discredit Him, as they still do today. Turn your televisions on and at almost any given moment of any day there will be a program out there that questions the validity of God and His Son. And that is but a drop in a very large bucket when compared with the vast amount of literature that has been produced to the same end. Yet they all fail. We as the people of God must pause as instructed and contemplate this great evil. God still reigns supreme and His glory shines forth forever more. God is long suffering with the wicked, they are allowed to join in conspiracy against Him and His people for a time, but we know that will not be so forever. There will come a day when this will be no more. There will come a day when they will willingly bow and confess that he is Lord of lords and King of kings but it will be too late. Grace will no longer be offered. The love of God will not condescend to them any longer. Their wickedness will see its rightful end and punishment and God will still be seated firmly on His thrown with His holiness radiating, untarnished for all of eternity.

But let us also contemplate the great advantages of grace. For all we like sheep have gone astray (Isa. 53:6); it is only through the unwarranted love of God that we are not as lost in our sins and inclined to pit ourselves against Him as the wicked are. It is only because He chose us before the foundation of the earth that we are saved from our iniquity, it is only because Christ died for our sins and propitiated the wrath of God against us that we stand here today one with the Father and the Son, it is only because the Spirit gave us the effectual call that we did not refuse the free offer of the Gospel, it is only because He sustains us that we do not fail and fall back into sin never to be recovered again. Marvel not in yourselves, marvel in this: that God loved you so much that He has accomplished 100% of the requirements for your salvation for you and then sustains you until He calls you home to Him. What a thought! What a reality! What a blessed truth we are to revel in! Never forget that the reason we can be bold like David and stand strong as the people of God is because it is of the LORD’S mercies that we are not consumed… His compassions fail not. (Lam. 3:22) Because of this we may stand strong as righteous examples in contrast to the wicked, and it is not only that we can, but that we must. They may mock us and lie about us, they may assault us and in the end it doesn’t matter, for eternity is our reward and damnation is theirs. It is the Lord they assault and we are merely the closest target they may reach, but He will sustain the righteous saints of today as he has done through all of time and as we see here that He had done so many times with His servant David.

The wicked will perish and the righteous prevail; but it is the glory of God that will stand true thought it all. What a wonderful day it will be when we, with the angels in heaven, will rest not day and night, saying, holy, holy, holy, Lord God Almighty, which was, and is, and is to come. (Rev. 4:8) May we all with cheerful hearts say, Come Lord Jesus, come! (Rev. 22:20)

Psalm 4:1

Note: I usually will edit down Calvin a little more than I have here in this first part specifically. In this instance, there was so much gold to be had that I worried in attempting to be rid of the dross I might throw a few precious nuggets out in the process. I have edited it down as much as I could but a large portion of it remains.

Note: Matthew Poole suggests that this may better be translated O my righteous God or O God of my mercy as those titles are found elsewhere in the bible such as in Ps. 59:10, 17 whereas the translation we use is found only in this one instance. I looked to all of the versions I have and only two saw fit to be in agreement with him to any degree. The NIV uses O my righteous God and the RSV uses O God of my right. I would be so bold as to say that while the concept of mercy is abundant and consistent with the rest of this verse that hermeneutically that would be an insufficient rendering since the Hebrew word used here is tsedeq (Strong’s 6664) and carries with it the idea of righteousness. I would think with some pretty accurate versions, including the fairly literal translation of the ESV, all being in accord with the use of O God of my righteousness it is then warranted, especially when it is explained within the following commentaries.

Note: The other word where there is some difference in translation deals with the Hebrew word rachab (Strong’s 7337) which means literally to enlarge, widen, make room and can signify vast open space. In the eight versions of the bible I use there were five different renderings for this word. I will list them for you: NKJV, NASB, NIV, ESV – relieved; KJV – enlarged; 1599 GB – liberty; Amplified – freed and enlarged; RSV – given me room. My assessment is that while the literal translation would render it either enlarged or given me room, contextually it doesn’t fit so well. Therefore I think the better version of it probably rests with the NKJV, NASB, NIV, ESV, 1599 GB, or Amplified and should be rendered relieved, freed, or liberty; with the Amplified giving the best rendering of it in including both the context and literal interpretation.

“Answer me when I cry, O God of my righteousness”
• In these words is shown the faith of David, who, although brought to the uttermost distress, and indeed almost consumed by a long series of calamities, did not sink under his sorrow; nor was he so broken in heart to be prevented from betaking himself to God as his deliverer. By his praying, he testified, that when utterly deprived of all earthly succor, there yet remained for him hope in God. Moreover, he calls Him the God of his righteousness, which is the same thing as… the vindicator of his right; and he appeals to God, because all men everywhere condemned him, and his innocence was borne down by the slanderous reports of his enemies and the perverse judgments of the common people. And this cruel and unjust treatment which David met with, ought to be carefully marked… for… to be ill spoken of for doing well, is an affliction which daily befalls the saints. And it becomes them to be so exercised under it as to turn away from all the enticements of the world, and to depend wholly upon God alone. Righteousness… to be understood of a good cause, of which David makes God the witness… by his example, he teaches us, that if at any time our uprightness is not seen and acknowledged by the world, we ought not on that account to despond, inasmuch as we have one in heaven to vindicate our cause. But it is a consolation far surpassing this, to know when men vaunt themselves over us wrongfully, that we are standing in the view of God and of the angels. Paul [and]… Isaiah also [were] fortified by the same confidence (1 Cor. 4:5; Isa. 50:6, 7). If, therefore, we cannot find justice anywhere in the world, the only support of our patience is to look to God, and to rest contented with the equity of His judgment. Since all the purity of men is mere pollution in the sight of God, how can the godly dare to bring forward their own righteousness before Him? With respect to David… he did not boast of his own righteousness except in reference to his enemies, from whose calumnies he vindicated himself. He had the testimony of a good conscience that he had attempted nothing without the call and commandment of God, and therefore he does not speak rashly when he calls God the protector and defender of his right. […] David honored God with this title of praise… to set Him in contrast with the whole world. JC
• Either the witness and defender of my righteous cause; or from whom I expect that righteous judgment and decision of my cause with manifold injuries and calumnies. MP
• The name by which the Lord is here addressed, “God of my righteousness,” deserves notice. Since it is not used in any other part of Scripture. It means, Thou art the author, the witness, the maintainer, the judge, and the rewarder of my righteousness; to thee I appeal from the calumnies and harsh judgments of men. Herein is wisdom, let us intimate it and always take our suit, not to the petty courts of human opinion, but to the superior court, the King’s Bench of heaven. CHS
• His innocence and uprightness, which the Lord knew and was a witness of: and since He was his covenant God, he doubted not but He would bring it forth as the light, and favour his righteous cause, and do him justice upon his enemies: or the psalmist addresses God in this manner, because He was the author of his righteousness, and was the justifier of him, by imputing the righteousness of His Son unto him. So Christ addresses His Father; who He knew would justify Him, and by whom He was justified as the surety of His people, when He, rose from the dead: and so the saints can draw nigh to God the Judge of all, through the righteousness of Christ; knowing that He is just, and the justifier of him that believes in Jesus; and that He is just and faithful to forgive their sins, and cleanse them from all unrighteousness, on account of His blood. The petition put up by the psalmist is, to be heard when he called, that is, to hear his prayer, as it is explained in the latter part of the verse: and God is a God hearing prayer; and so David, Christ, and all the saints, have found Him to be: and the encouragement to pray to the Lord, in hope of being heard, arose from past experience of divine goodness. JG
• Jehovah is the possessor of righteousness, the author of righteousness, and the vindicator of misjudged and persecuted righteousness. This God of righteousness David believingly calls his God; for the righteousness he possesses, he possesses in Him, and the righteousness he looks for, he looks for in Him. K&D, Franz Delitzsch
• When men condemn us unjustly, this is our comfort, It is God that justifies; He is the God of a believer’s righteousness. MH
• Thou that art the defender of my just cause. 1599 GB

“Thou hast enlarged me when I was in distress.”
• […] in my opinion, [David]… mentions the benefits which he formerly received from God, and by these strengthens himself against the time to come. Thus the faithful are accustomed to call to their remembrance those things which tend to strengthen their faith. [David] has learned that God is always present with His own people and will never disappoint their desires. The mode of expression which he here employs is metaphorical, and by it he intimates that a way of escape was opened to him even when he was besieged and enclosed on every side. JC
• Freed me from my former straights and troubles. So he urgeth God and strengtheneth his own faith with his former experiences. MP
• A figure taken from an army enclosed in a defile, and hardly pressed by the surrounding enemy. God hath dashed down the rocks and given me room; He hath broken the barriers and set me in a large place. CHS
• That this is not in vain, his previous experience assures him: Thou hast made a breadth (space) for me when in a straight. He bases his prayer on two things, viz. on his fellowship with God, the righteous God, and on His justifying grace which he has already experienced. He has been many times in a straight already, and God has made a broad place for him. K&D, Franz Delitzsch

“Have mercy upon me, and hear my prayer.”
• [… David] also shows where he expected to obtain what he needed, namely, from the mercy of God. […] as often as we ask anything From God, it becomes us to begin with this, and to beseech Him, according to His free goodness, to relieve our miseries. JC
• Thou may justly destroy me for my many and great sins, and therefore I flee from thy justice to thy mercy, on which all my hopes are grounded. MP
• Though thou may justly permit my enemies to destroy me, on account of my many and great sins, yet I flee to thy mercy, and I beseech thee to hear my prayer, and bring thy servant out of his troubles. The best of men need mercy as truly as the worst of men. All the deliverances of saints, as well as the pardons of sinners, are the free gifts of heavenly grace. CHS
• The psalmist pleads no merit nor worthiness of his own, but applies to the grace and mercy of God; and sensible of his sin, both original and actual, he entreats a discovery of pardoning grace and mercy. The words may be rendered, "be gracious unto me", or "show me favour"; bestow the blessings of grace, grant larger measures of grace, and fresh supplies of it: and so all sensible sinners apply to God for mercy; and all the saints have recourse to Him as the Father of mercies, and the God of all comfort, for every mercy, both temporal and spiritual. JG

Personal Summary:

I love David’s opening plea here. It is the surest sign of a mature man of God that he has an understanding of his own estate. David knew what a wretched sinner he was in and of himself. All of us that are saved must have this same recognition. Certainly that comes in varying degrees and in different time spans from person to person. Usually when we are first saved there is a deep conviction of sin that drives us to the cross. It is not even close to an accurate conviction of sin; but, overwhelmed with those gross sins that stick out like a sore thumb we run to the cross seeking refuge in the Lord. As we grow this recognition of sin grows too. It is a strange relationship, exclusive perhaps only to Christianity, that as you get better at something you recognize more fully how inept you truly are. Those with the deepest conviction of sin are more than likely the most pious saints one can meet. As a result the more we grow the more we recognize how unworthy and unrighteous we are in our natural fallen state. The more we are aware of our sin the more we flee to the cross of Christ wherein God has justified the elect; not on our merit but on the merit of Christ; His imputed righteousness hangs on the believer like a banner of glory! David saw a form of this and understood fully that his righteousness depended not on his merit but on God’s merit. Thus God was a refuge where he could flee knowing that God would justify his saint as the world persecuted him and the church of God in general. For those of us in Western cultures we see little of the persecution that exists against the church. We have been blessed to know religious freedom and worship. Perhaps we see social persecution but that is nothing ultimately. Yet in the world at large the church is heavily persecuted. They boast a righteous cause and are persecuted for it. This verse could not be more ready for them to use in their cry to God. And why should we separate ourselves from them? Are we not all a part of the visible church struggling on this earth as one body of Christ? Therefore let us all flee to the cross and cry, “Abba Father! Free us from this wretched world and the pains therein! Vindicate us oh God of our righteousness!” Pray for those that experience the persecution that brings pain and discomfort. They may not be close to us but their cause is righteous, their victory is assured in Christ, and it is God who vindicates them no matter how man may have convicted them.

David’s cry is the victorious cry of one who has endured, who has seen trials, those trials have produced patience, and that patience has produced perseverance (see Jas. 1:3-4). He is confident in the outcome of this predicament (whatever it may have been); because, through experience he has learned to lean on the Lord who has delivered him from all of these situations. I cannot but attest to the fact that the same is true for me. I have had some unspeakably hard times in my life. They have ripped my heart out in ways I never even dreamed possible. At times I thought ruin was as assured as the sun that rises in the dawn. But experience has shown me that God has always delivered me from those trials. I can honestly look back now and see how He restrained me even when I was lost. Do you believe this to be a true experience in your own life? Do you know in your heart that this is so? It is one thing that we all so easily attest to this as Christians and that we so easily write off the difficulties of others, and some minor difficulties in our own lives as well, with verses such as these. But when real trials come that shake your faith and try you beyond what you had ever thought possible, do you believe this? You have to! You must! I know from painful experience that for that to be a reality pain and heartache and difficulty must come. Conviction would be superficial at best otherwise. But when it comes remember this, recall to mind the things the Lord has delivered you from in the past, however irrelevant they may seem to you then or now, and know that your Sovereign God is faithful and will sustain you in this situation like He has in all others. David knew this and it emboldened his faith.

Christ died that we may be cloaked in His righteousness. Dare we abandon or lose faith in such a beautiful gift such as that? His mercy endureth forever! (1 Chr. 16:34)