The Scottish Metrical Psalter of 1650

This is a free online version of this book from Google. Many of us can imagine our spiritual ancestors singing from this Psalter on the Lord's Day all those years ago. When we sing them now it is as if we are singing them with all of the saints, in both the visible and invisible Church, in the praises and worship of God. Our merciful God has provided us with Psalms to sing and when we do so it undoubtedly pleases and glorifies Him; which is and must be the Church's aim in all we do. Soli Deo Gloria!

Psalm 5

As usual I like to start the beginning of each new Psalm by finding a clip of it being sung that we may be reminded to do so as well. Please enjoy as we get ready to begin Psalm 5.

Psalm 4 Summary

An outline of this Psalm:

I.        David begins with a short prayer (vs. 1)
II.     He directs his speech to the children of men (vs. 2 - 4)
      a) In God’s name reproves them for the dishonor they do to God and the damage they do to their own souls (vs. 2)
      b) He sets before them the happiness of godly people for their encouragement to be religious (vs. 3)
      c) He calls upon them to consider their ways (vs. 4)
III.   He exhorts them to serve God and trust in Him (vs. 5)
IV.  He gives an account of his own experiences of the grace of God working in him
      a) Enabling him to choose God’s favor for his felicity (vs. 6)
      b) Filling his heart with joy therein (vs. 7)
      c) Quieting his spirit in the assurance of the divine protection he was under, night and day (vs. 8) MH

¨ After David in the beginning of the psalm has prayed to God to help him, he immediately turns his discourse to his enemies, and depending on the promises of God, triumphs over them as a conqueror. He, therefore, teaches us by his example, that as often as we are weighed down by adversity, or involved in very great distress, we ought to meditate upon the promises of God, in which the hope of salvation is held forth to us, so that defending ourselves by this shield, we may break through all the temptations which assail us. JC
¨ David was a preacher, a royal preacher, as well as was Solomon; many of his psalms are doctrinal and practical as well as devotional; the greatest part of this Psalm is so, in which Wisdom cries to men, to the sons of men, to receive instruction. This title does not tell us, as the former did, that it was penned on any particular occasion, nor are we to think that all the psalms were occasional, though some were, but that many of them were designed in general for the instruction of the people of God, who attended in the courts of his house, the assisting of their devotions, and the directing of their conversations: such a one I take this Psalm to be. MH

Here we stand concluding the study of another beautiful Psalm. As with the others there is much to be learned and applied to our hearts that we may lead more pious lives to the glory of God.

To start with we must consider the opening prayer of this Psalm, for this is a model for our own prayer life. In our prayers, especially during times of struggle, whatever they may be, we must remember that God has been faithful to us and His mercies have been plentiful throughout our lives, this is proven constantly by the Christian experience. Certainly this fact is well attested to throughout the word of God; but, God didn’t leave us with the witness of His word alone, although that would be sufficient, no, He has given us the experience of our own lives to testify to His faithfulness as well; not to mention that of all of the other saints throughout all of time. Honest reflection on the abundant mercy God has given you in your life can only lead to an emboldened faith which is readily reflected in how we pray. Based on the proven faithfulness of God we may come to Him now and cast our cares upon Him with an unwavering confidence that He is sovereign and will take care of us as His children, even where we seem to be without hope. For, when we are at our lowest point we are still dealing with a God who is the same yesterday, today, and forever. The God who delivered you in the past is the same God who will deliver you today and for the rest of your life. This is a confidence that we are able to take in prayer and then patiently wait on the Lord to see us through. Furthermore, we are to expect and answer from God as the Bible teaches us clearly to do. In the epistle of James we are told to ask in faith with no doubting. Charles Spurgeon says that the first sentence in this Psalm shows “that believers desire, expect, and believe in a God that heareth prayer.” Such is the relationship the Lord has led us to rely upon. We are His true children and when we have needs we are told to come before Him crying Abba, Father! Let us do so with the same great faith David had in making the petition to the Lord we have before us now.

Next we are shown in the next verses that the wicked hate God and they hate His people and they are continually making their foolish assaults on both. The wicked are here being yet again contrasted with the righteous. And yet again we see their depravity in all its pathetic splendor. Their wickedness knows no bounds, it is a perpetual. The world has never been totally eradicated of sinful men nor will it be until our Lord comes back. They pride themselves on their wickedness and revel in prosperity and perverseness. Sick with the sin of self-reliance and arrogantly content to stand opposed to God the wicked are doomed to face His wrath. For the saints, we must remember that apart from the grace of God we would be no different. David, even after suffering great affliction at the hands of his enemies exhorts them to repent and to trust in God (vs. 5) and so must we. We have been given that Great Commission wherein we are to proclaim to the world that Jesus Christ is Lord and that apart from Him there is no hope and no salvation. Our burdens at the hands of these enemies is not what dictates whether or not we proclaim the word of God to them, it is the express command we are given in Scripture to share the Gospel with the world that is our motivating factor. In another paper I wrote on “Irenic Christianity” I was given a wonderful example of this from John Calvin. John Calvin, that great defender of orthodoxy and one of the leading voices of opposition to the Papists, those same Papists that would have readily burned him at the stake if given opportunity to do so, said this of his enemies, “Should it so happen in the providence of God, that the Papists should return to that holy concord which they have apostatized from, it would be in such terms as these that we would be called to render thanksgiving unto God, and in the meantime we are bound to receive into our brotherly embraces all such as cheerfully submit themselves unto the Lord.” Perhaps in witnessing to our enemies they will become brothers and the persecution we had faced at their wicked hands can now be done away with and replaced with sweet fellowship in Christ. Surely we see this just when Ananias ministered to Saul. Ananias, in spite of his apprehension, was faithful to the direction he had been given by the Lord and rather than being persecuted by Saul he was given a brother who was used as mightily by the Lord as any man to have ever walked the face of the earth.

Lastly, let us see, that our security and contentment comes from the Lord and it is all sufficient for us in our lives. The world rejoices in the plentiful harvest and the wealth that ensues. But when poverty comes they are left with nothing. Dear Christians we have so much more than this world can offer and are so much richer than the wealthiest of heathens, for we have God! We have a God who gives us a joy that cannot be compared with by anything else on this earth. Oh the poor estate of the wicked! To have never experienced a moment of joy in the Lord, to never know the contentment of a sanctified heart! Surely they are the most pitiable creatures on this earth. Yet we know the joy that only comes with serving the Lord and we know the peace and contentment He has given us and are able to rest on this earth confident in the fact that the Lord is on our side and that that is all we need. What a splendid God we serve! May He be glorified both now and forevermore, Amen.

Psalm 150: A Biblical Consideration of Songs and Music in Worship

I was asked recently to skip ahead a little in the study of the Psalms to see what a study of Ps. 150 would produce as to the ever raging controversy involving music in worship. I think the question was mainly directed at instruments in worship; but, as I studied I found it hard to isolate that one factor without also considering the songs we are to sing; both of which are the source of much disagreement in the Church. My goal here is to be as impartial as is possible and to present the word of God and the perspectives of various sources in dealing with this issue. Upon completion I hope I will have presented a case sufficient to give you a credible reason to either retain or reject your current view of this matter.

Music and Instruments

Ps. 150:3-5

First, lest any man object to this being considered speaking of worship, corporate or otherwise, we have the bookends of vs. 1-2, 6 which make it abundantly clear that this is indeed speaking of worship. In general this Psalm can be summed up accurately by saying as Calvin does, “This Psalm… commends the spiritual worship of God, which consists in sacrifices of praise.” Spurgeon notes the significance of vs. 6, and this Psalm overall, in closing the Book of Psalms with a directive to worship God, whoever you may be. He says, “Thus is the Psalm rounded with the note of praise; and thus is the Book of Psalms ended by a glowing word of adoration. Reader, wilt thou at this moment pause a while, and worship the Lord thy God? Hallelujah!” With this the other sources agree and to recite each of them would be redundant.

But, as to the meaning of vs. 3-5, there is disagreement. Some of the expositors are a little ambiguous here and will require further investigation with the rest of our study, but most are not. I will split the two sides of debate here and allow the readers to see the logic employed by both sides.

Against the use of instruments in worship:

¨ [The trumpet, the psaltery, and the harp] were instruments of music, both used in divine worship under the former dispensation; and in which David was well skilled and delighted, and appointed proper persons to praise with them, (1 Chron. 15:20-21). They were typical of the spiritual melody made in the hearts of God's people, while they are praising Him in psalms, hymns, and spiritual songs, under the Gospel, (Eph. 5:19; Rev. 5:2; 5:8; 14:2-3)… Now these several instruments of music are named, not as to be used in Gospel times; but, being expressive of the highest praise and joy shown in former times, are mentioned to set forth the highest strains and notes of praise in New Testament saints; as well as to denote their heartiness, agreement, and unanimity in this service, (Rom. 15:6). JG

¨ It is well that we are not concerned to enquire what sort of instruments these were, it is enough that they were well known then. Our concern is to know, 1. That hereby is intimated how full the psalmist’s heart was of the praises of God and how desirous he was that this good work might go on. 2. That in serving God we should spare no cost nor pains. 3. That the best music in God’s ears is devout and pious affections, non musica chordula, sed cor – not a melodious string, but a melodious heart… 4. That, various instruments being used in praising God, it should be done with an exact and perfect harmony; they must not hinder, but help one another. The New Testament concert, instead of this, is with one mind and one mouth to glorify God, Rom. 15:6. MH

¨ Exhorting the people only to rejoice in praising God, he maketh mention of those instruments which by God’s commandment were appointed to the old Law, but under Christ the use thereof is abolished in the Church. (150:3) 1599 GB

For the use of instruments in worship:

¨ The call to praise [Jehovah] “with dance and with timbrel” in 149:3 is put forth anew in [150:4], but with the introduction of all the instruments; and is addressed not merely to Israel, but to every individual soul. K&D, Franz Delitzsch

¨ When the people have been gathered by blast of trumpet, they proceed to “praise Him with the psaltery and harp.” Stringed instruments are to be used as well as those which are rendered vocal by wind. Dulcet notes are to be consecrated as well as more startling sounds. The gospel meaning is that all powers and faculties should praise the Lord – all sorts of persons, under all circumstances, and with differing constitutions, should do honor unto the Lord of all. If there be any virtue, if there be any talent, if there be any influence, let all be consecrated to the service of the universal Benefactor. Harp and lyre – the choicest, the sweetest, must be all our Lord’s… If men are dull in the worship of the Lord our God they are not acting consistently with the character of their religion… We have here three kinds of musical instruments: timbrels, which are struck, and strings, and pipes: let all be educated to praise the Lord. Nothing is common and unclean: all may be sanctified to highest uses. CHS

Here we have a more ambiguous approach to the passage which can be clarified when coupled together with other passages that we will see shortly:

¨ Our corrupt nature indulges in extraordinary liberties, many devising methods of gratification which are preposterous, while their highest satisfaction lies in suppressing all thoughts of God. This perverse disposition could only be corrected in the way of God’s retaining a weak and ignorant people under many restraints, and constant exercises. The Psalmist, therefore, in exhorting believers to put forth all their joy in the praises of God, enumerates, one upon another, all the musical instruments which were then in use, and reminds them that they ought all to be consecrated to the worship of God. JC

Now, with all of that said, two questions remain, 1. Can we use musical instruments in worship? 2. If so, which ones?

As to the first question you can easily see that the matter cannot be decided here decisively, at least not based on what we have seen and this verse considered as a means of coming to a conclusion on the matter. Still, I can find no New Testament warrant that banishes the act of music in worship which was clearly used and instituted in the Old Testament (1 Chron. 15:16-29; 25). Rom. 15:6, cited above and elsewhere by others, seems like a bit of a stretch if it is to be applied as proof that we are no longer to use music in worship. Even using the Regulative Principle of Worship we would with all confidence be able to say that with the New Testament remarkably quiet on the subject and with a standing Old Testament practice in place, the use of music in worship is justified completely. For the Westminster Confession itself says in 1.6 that in the absence of express commands our worship, “by good and necessary consequence may be deduced from Scripture.” But, that said, whether the expositors above were in favor of or against the use of music in worship one thing held true with all, and it was a focus on the heart. Whatever our music may or may not be, practiced or not practiced, the vital importance is that we are preparing our hearts for worship and that must be the greater consideration here. Whatever the determination of the individual congregations may be, they should be allowed to exercise those convictions in this matter with clearness of conscience and without being assaulted by others to adopt their own practices, whatever they may be. Yet should they be found wanting in approaching the worship of God in an unworthy manner then they cannot be left to exist unmolested, then they must be clearly dealt with which only further proves where our focus must be in this matter.

As to the second question a number of the expositors above put a like lack of importance on the specifics of the instrument. I can recall a time when I was advocating the use of our piano in church in order to save the massive amount of dollars we were spending on an organist. I was quickly admonished that the piano had no place in worship and the organ was somehow the more appropriate choice (I kept my peace, but it was a statement that my aching ear drums whole heartedly disagreed with). I must admit myself that I am adamantly opposed to “worship bands.” But I think both examples prove a valid point in considering what instruments we can use. Of course the organ is no more pious or appropriate than the piano (or visa versa) and if my only argument against the worship band is the instruments they play then what we end up with is a legalistic overestimation of our personal preferences. But, whatever music we play it must be well tuned, intended for the worship of God alone, and quite frankly with no consideration as to the cultural preferences of the congregants in our churches. This is where I take exception to the worship band; it is part of the seeker friendly movement that seeks to modernize the gospel. It puts a greater emphasis on rhythmic drum beats pulsing through the body, intended to inspire and invoke emotion, then it does on anything to do with worshipping God. Notice in such congregations that they play soft lead-ins at carefully rehearsed times and pick up the tempo to whip the crowd into a frenzy, it makes the worship of God a rock concert, and that, even if they were using violins and harps, would have no place among the people of God. Perhaps I am most in favor of Calvin’s assessment here, “[…] the Psalmist, in order to awaken men who grow languid in God’s praises, bids them lift their eyes towards the heavenly sanctuary. That the majesty of God may be duly reverenced, the Psalmist represents Him as presiding on His throne in the heavens… Though our minds can never take in this immensity, the mere taste of it will deeply affect us. And God will not reject such praises as we offer according to our capacity. I do not insist upon the words in the Hebrew signifying the musical instruments; only let the reader remember that sundry different kinds are here mentioned, which were in use under the legal economy, the more forcibly to teach the children of God that they cannot apply themselves too diligently to the praises of God – as if He would enjoin them strenuously to bring to this service all their powers, and devote themselves wholly to it.” We must prepare our hearts and focus on the Lord, then the instruments and everything else will be tuned to His glory and the worship will be beautiful.

Psalms, Hymns, and Spiritual Songs

Eph. 5:19, Col. 3:16

If the last part of this consideration has been controversial then this is even more so. I lament the fact that it is so but nonetheless this is a point of great contention. The main point of contention is that we are to sing exclusive Psalmody in our churches versus Psalms, hymns, and spiritual songs. The secondary point, that is a necessary part of the consideration and of equal magnitude, is what is that express command referring to in Eph. 5:19, Col. 3:16? Is it different kinds of Psalms only or are they distinct categories of song?

I think it best to answer the latter point first, for in getting an answer to that question we will by default answer the first. None can deny that if these two key verses, Eph. 5:19 and Col. 3:16, be said to refer exclusively to Psalms then we have no warrant to sing anything else and if they refer to other types of songs then a viable argument cannot be leveled to exclude songs simply because they are not Psalms.

To start with I will say that I am less impartial in this specific consideration because I think Scripture is much clearer on the matter. I will also admit that you may find men, probably many of them, that will find a different conclusion than I do; it will be up to you to decide which school of thought has erred. For instance, John Gill is clear as to where he stands in the debate, “By psalms are meant the Psalms of David, and others which compose the book that goes by that name, for other psalms there are none; and by "hymns" we are to understand, not such as are made by good men, without the inspiration of the Spirit of God; since they are placed between psalms and spiritual songs, made by men inspired by the Holy Ghost; and are put upon a level with them, and to be sung along with them, to the edification of churches; but these are only another name for the Book of Psalms, the running title of which may as well be the Book of Hymns, as it is rendered by Ainsworth; and the psalm which our Lord sung with his disciples after the supper, is called an hymn; and so are the psalms in general called hymns… and by "spiritual songs" are meant the same Psalms of David, Asaph and the titles of many of them are songs, and sometimes a psalm and song, and song and psalm, a song of degrees; together with all other Scriptural songs, written by inspired men; and which are called "spiritual", because they are [composed] by the Spirit of God, consist of spiritual matter, and are designed for spiritual edification; and are opposed to all profane, loose, and wanton songs… from whence it seems to be the intention of the apostle, that these should be sung in Gospel churches.” I think it fair to say that Gill’s opinion is, in general, the opinion of the advocates of exclusive psalmody.

But others take it very differently; let us consider their work in this matter:

¨ He does not restrict the word of Christ to these particular departments, but rather intimates that all our communications should be adapted to edification, that even those which tend to hilarity may have no empty savor… “In place of [the wicked’s] obscene, or at least barely modest and decent songs, it becomes you to make use of hymns and songs that sound forth God’s praise.” Farther, under these three terms he includes all kinds of songs. They are commonly distinguished in this way – that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, while an ode (or spiritual song) contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. JC, Col. 3:16

¨ […] the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David’s psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matters of praise… Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, etc. Observe here… the singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for His glory. MH, Eph. 5:19

¨ […] in connection with psalms it is natural to think of the Old Testament Psalter… As to hymns, in the New Testament the word hymn is found only in [Col. 3:16 and Eph. 5:19]. Augustine, in more than one place, states that a hymn has three essentials: it must be sung; it must be praise; it must be to God. According to this definition it would be possible for an Old Testament psalm, sung in praise to God, to also be a hymn… But if Augustine’s definition is correct there are also hymns that do not belong to the Old Testament Psalter; such hymns as the Magnificat (Lu. 1:46-55) and the Benedictus (Lu. 1:68-79). Fragments of other New Testament hymns seem to be embedded in the letters of Paul (Eph. 5:14; Col. 1:15-20; 1 Tim. 3:16, and perhaps others). The word song or ode (in the sense of poem intended to be sung) occurs not only in Eph. 5:19 and Col. 3:16 but also in Rev. 5:9; 14:3, where “the new song” is indicated, and in Rev. 15:3, where the reference is to “the song of Moses, the servant of God, and the song of the Lamb.” These are not Old Testament Psalms… All in all, then, it would seem that when… the apostle uses these three terms, apparently distinguishing them at least to some extent, the term psalms has reference, at least mainly, to the Old Testament Psalter; hymns mainly to the New Testament songs of praise to God or to Christ; and spiritual songs mainly to any other sacred songs dwelling on themes other than direct praise to God or to Christ. William Hendriksen, Col. 3:16

You see now how a more ambiguous comment by Calvin in Ps. 150 is better clarified through further study as in his consideration of Col. 3:16. I will say that in regards to the venerable Matthew Henry there seems to be some logical inconsistency with his definition of psalms being “fitly sung with musical instruments” and his earlier finding that “the New Testament concert, instead of this, is with one mind and one mouth to glorify God.” Under such dueling conclusions it might make it impossible for us to sing the psalms at all. But, that aside, his definitions are wholly consistent with others we have referenced. They are consistent in finding that the instruction given to us by the apostle pertains not to merely various types of psalms but distinct forms of song to be sung as a part of our worship.

When trying to speak to this issue with the advocates of exclusive psalmody I find that far too often they are encumbered with a defensive and disagreeable nature. Of course that is not to be wholly applied to every single person, but it has been my experience just the same. This in and of itself makes me wary. If such people are convinced of their position and the support of that position by the word of God then it is baffling to me why they would have to be so vitriolic to all those who oppose them. If you are right and we are wrong you have no right to burden and attack others over the issue but to approach them with a spirit of meekness and fear that they may be corrected regarding this matter (1 Pet. 3:15). I have seen all hymn writers mercilessly and wrongly called heretics. I have seen the inferred logic leveled that this is the only possible confessional view that one can hold; or, in other words, you are not Reformed if you do not agree with their point of view in the matter. Yet look to the Westminster and other Reformed Confessions and you see no explicit instruction given at all. Certainly it cannot be denied that the Westminster says in 21.5 that we are to sing psalms in worship. But then it cites as a proof text the very verses we have seen explained above by at least one man who would have been very well studied and agreed with by the Westminster Divines in the person of John Calvin; and we see no limitation to exclusive psalmody by him. Nor is the direction given in 21.5 intended to be all encompassing, for the same logic employed here is what Calvin says in regards to Col. 3:16, “He does not restrict the word of Christ to these particular departments.” The Genevan Psalter, under the direction of Calvin, had both psalms and hymns and music included in it. That same Genevan Psalter made its way eventually to Scotland and England where it undoubtedly had an influence on the very men that wrote the Confession. That all said, it seems awfully hard to argue that exclusive psalmody is the only confessional view.

Furthermore, it is apparent that the Reformers were in the habit of using various forms of songs and music as well. Calvin himself seems to have drawn heavily from the Lutherans in making the Genevan Psalter during his time in Strasbourg. More than that, though, we see examples from Zwingli and Luther in using music in worship, in writing and singing hymns in worship, as well as the use of the psalms. Luther found it so important that he makes the emphatic declaration, “After theology, it is to music I give the first place and the highest honor.” In practice Luther saw to it that, “All… take part in worship; and the hymns of the clergy were to be succeeded by those of the people. Accordingly, in translating the psalms, Luther’s object was to adapt them to the singing of the Church.” History of the Reformation, J.H. merle D’Aubigné, pg. 312

Zwingli after being insulted over his use of music by a man named Faber replied, “My dear Faber, you know not what music is. I have, it is true, learned to play on the lute, the violin, and other instruments, and am able by these means to pacify little children; but you of course, are too holy for music. Do you not know that David was a skillful player on the harp, and in this way drove the evil spirit out of Saul…? Ah! If you knew the sound of the heavenly lute, the evil spirit of ambition and avarice by which you are possessed would come out of you also.” History of the Reformation, J.H. merle D’Aubigné, pg. 231

D’Aubigné makes such a high estimation of the hymns and their effects in the period of the Reformation that he says, “The hymns of Luther and of Zwingli play the same part in the German and Swiss Reformation as the psalms in that of France.” History of the Reformation, J.H. merle D’Aubigné, pg. 526

While I don’t doubt that there were legitimate men with an opposing view, it appears in general that only some of the more radical elements of the Reformation intended to end music in worship. A man named Münzer was such a one. Upon getting a following he immediately “abolished all church music and all ceremonies.” He then went on the war path against Luther himself claiming God had directed him to do so. He advocated revolution and sought to overthrow rulers and church leaders alike. History of the Reformation, J.H. merle D’Aubigné, pp. 314-315

So from what we have seen I do not believe in good conscience, departing from a presupposition that we are right no matter what the evidence may show, one can still claim that the Bible, the Confessions, and Church History can bolster any argument in favor of exclusive psalmody. That said, the focus as can be seen in every source I have cited in this matter all agree with one accord, that the focus is always on the heart, that the intent must be to glorify God and to edify His people. I don’t agree with the vicious demeanor before spoken of in this paper, but neither do I advocate others to adopt such a disposition to them. For with all of the sources and study accomplished it is an assured fact that the command doesn’t specify that we must sing all three types of songs and, as Calvin has said before, is merely presenting the opportunities and license to do so; not an express command that all three must be used or we are wrong. In that, those that practice exclusive psalmody are well within their right to do so and honor God through such worship as long as their hearts are yearning to glorify Him; that is the criteria laid out in all of the resources one can find.

Let me ask, why should one side or the other in any of the debates over worship music exclude the other from fellowship? For it is sure that this is not a spiritual essential to calling each other a brother. It is sure, though, that Christ must be our overwhelming focus. In that, there is and must be unity. In that, so much useless and heated debate can be foregone. If the two sides should choose to engage each other in conversation then let it be so, only let it be so to the edification of the other party and the glory of God. Such a drive can truly only lead us to be irenic in our approach. If we find ourselves otherwise, then may the Lord bless us with enough wisdom and discipline to shut our mouths and move along; for at that point pride is our driving force and that cannot, indeed will not, ever be productive. May the Lord give us hearts that truly love Him and our fellow Christians and the drive to serve them both to the utmost of our ability, Amen.

Psalm 4:8

Note: Once again in this Psalm there are some translational issues here. In the various versions of my Bible all seem to make the same error here. Both John Calvin and Franz Delitzsch seem to get it right, at the very least in context, while the other commentaries all seem to run with the popular translation of this verse and miss the mark to some extent. The issue lies in the translation of the Hebrew word yachad which is translated as both. But the word really isn’t properly applied as both; it is more properly applied as together, altogether, or union (Delitzsch informs us that it is literally translated as in its unions). Because of the mistranslation, the word is not just used wrong but is misplaced as well. As a result the context becomes muddled and changed altogether. This causes a second problem in the latter half of the verse with the word lebadad. This isn’t a problem with it being translated as alone, but the context must necessarily change in order to stay in touch with the first error, thus it is misplaced as well and emphasis is shifted altogether.

Let me share with you Calvin’s translation of this verse, “I will lay me down, and will sleep [as] together in peace; for thou, Lord, hast placed me alone in safety.” Calvin says, “I consider the participle as to be understood, as if the rendering were as together, that is to say, as with a multitude.” You can easily see that with a more proper translation the context becomes entirely different and stays true to the preceding verses which show David isolated from his people; especially those that were operating with false security and relishing in their own comfort and prosperity and had thought David to have been cut off from God. So the sense given here is David sleeps in peace as if together with a multitude of people but the Lord has isolated Him and his care and protection is solely from God. If we abandon the comparative nature of the verse you lose the beauty of David’s trust in the Lord as well. It isn’t just that God protects him while alone, it is that He gives him such protection that he sleeps peacefully, just as if he had a great army outside his door ready to defend him at any moment. This also keeps this Psalm in context with Ps. 3 as a whole (as well as Ps. 3:3, 5). This is important because if you will recall at the beginning of this Psalm we learned from Delitzsch that, “The Davidic morning hymn is now followed by a Davidic evening hymn. It is evident that they belong together from the mutual relation of 4:6 with 3:2, and 3:5 with 4:8. They are the only two Psalms in which the direct words of others are taken up into prayer with the formula ‘many say.’” These are intended to be kept together, thus contextually they must belong together as well.

“I will lay me down, and will sleep [as] together in peace;”
¨ He concludes by stating, that he is protected by the power of God, he enjoys as much security and quiet as if he had been defended by all the garrisons on earth. Now, we know, that to be free from all fear, and from the torment and vexation of care, is a blessing to be desired above all other things. This verse, therefore, is a confirmation of the former sentence, intimating that David justly prefers the joy produced by the light of God’s fatherly love before all other objects: for inward peace of mind certainly surpasses all the blessings of which we can form any conception. JC

“for thou, Lord, hast placed me alone in safety.”
¨ In short, David boasts that the protection of God alone was sufficient, and that under it he sleeps as securely, although destitute of all human guardianship, as if he had had many to keep watch and ward continually over him, or as if he had been defended on all sides by a great company. Let us, therefore, learn from his example, to yield this honor to God – to believe, that although there may appear no help for us from men, yet under His hand alone we are kept in peace and safety, as if we were surrounded by a great host. JC
¨ God makes him dwell in seclusion free of care… He needs no guards for he is guarded round about by [Jehovah] and kept in safety. The seclusion…, in which he is, is security… because [Jehovah] is near him. Under what a many phases and how sweetly the nature of faith is expressed in this and the foregoing Psalm: his righteousness, exaltation, joy, peace, contentment in God! And how delicately received is the rhythm! In the last line the evening hymn itself sinks to rest. The iambics with which it closes are like the last strains of a lullaby which die away softly and as though falling asleep themselves. K&D, Franz Delitzsch
¨ […] his protection and safety were owing to the power and presence of God only; and that was the reason of the tranquility of his mind, and why he slept so quietly in the night watches, though in such danger from his enemies; or "thou, Lord, makest me only" or "alone," being solitary and destitute of friends, to dwell in safety; [under] the shadow of thy wings, encompassed by thy favor, and surrounded by thy power. JG
¨ [This is the] happy and gracious conclusion of every truly regenerate soul, convinced of an interest in Christ, and a personal union with Him. The beloved of the Lord shall dwell safely. (Isa. 32:18) RH
¨ They slumber sweetly whom faith rocks to sleep. No pillow so soft as a promise; no coverlet so warm as an assured interest in Christ. CHS
¨ Though I am alone, yet I am not alone, for God is with me; though I have no guards to attend me, the Lord alone is sufficient to protect me; He can do it Himself when all other defenses fail. – MH

Personal Summary:

What a blessed security we have in God! When we are in the midst of assault from this world, whatever that may be in all its various forms, it is well to remember that if you be isolated from the world that still, with God on your side, it is as if you were surrounded by an innumerable army. Seeing David’s faith and peace in spite of knowing his odds in the eyes of men weren’t very good, reminds me of the story of Elisha and his servant. They were in the city of Dothan when the king of Syria, who was waging war against Israel, sent a great army by night and surrounded the city to capture Elisha. When his servant saw they were surrounded he panicked and cried to his master, “Alas! What shall we do?” But Elisha had faith and new the Lord was on his side. His reply was that he prayed to the Lord that He would open the eyes of his servant that he too may see. God listened and when the servant’s eyes were opened it says, “[…] he saw. And behold the mountain was full of horses and chariots of fire all around Elisha.” (2 Kin. 68-17) You see, Elisha, like David, had eyes of faith. He knew that God was with him and though it seemed like he was alone the entire host of heaven was at the ready to defend this man whom God loves.

Are we so different? Does God not love us as He loved David and Elisha? Perhaps we, like the servant, have eyes that are not so focused by faith, eyes that see so dimly as to not perceive the strength we have in the Lord. May we pray as Elisha that the Lord will show us His strength and that He is with us as He has declared it to be so. For this is the God that has said lo, I am with you always, even unto the end of the world. (Matt. 28:20) If we but believe on the promises the Lord has given us we may rest secure in the arms of faith and in the most holy God of heaven.

That pious man John Flavel summarizes it well for us. “[David] resolves that sinful fears of events shall not rob him of his inward quiet, not torture his thoughts with anxious presages: he will commit all his concerns into that faithful fatherly hand that had hitherto wrought all things for him; and he means not to lose the comfort of one night’s rest, nor bring the evil of tomorrow upon the day; but knowing in whose hand he was, wisely enjoys the sweet felicity of a resigned will. Now this tranquility of our minds is as much begotten and preserved by a due consideration of providence as by anything whatsoever.” Ah, yes! May the Lord bless us all with the sweet felicity of a resigned will! For we are not alone now or ever and in that we may rest secure in all of our doings. Scripture, prayer, and experience have taught us that the Lord never abandons us, that He never will, and that even when we believe not our wonderful God is faithful, for He cannot deny Himself. Laus Deo!

Psalm 4:7

Note: There is a point of debate as to the rendering of the second half of this verse with the various versions being split as to what the correct use should be here. The debate centers on the word me-eth which is rendered by some to mean “since the time” and stands in opposition to “in the time.” It may seem like a small point of divergence but the context is entirely changed depending on which translation we use. The versions that use the former are the KJV, NKJV, and NIV. Of the latter we have the ESV, NASB, AMP, RSV, and 1599 GB.

With context being so vitally important to our reading and understanding of the word of God we must consider this and then decide on which is correct. John Calvin says, to which I agree, “[In using the translation] since the time [it is] as if David had said, I rejoice when I see mine enemies prospering in the world. But the [other] translation appears to me much more suitable; according to which David declares, that he rejoices more in the favor of God alone, than earthly men rejoice when they enjoy all earthly good things, with the desire of which they are generally inflamed.” John Gill agrees with the implications but stands opposed to Calvin and says, “[This] shows of what an admirable spirit, and in what a sweet disposition of mind, the psalmist was; that while his enemies were seeking his life he was rejoicing in their prosperity.” Gill stands alone among my commentaries and I believe he got it wrong. So it is the context given by Calvin and agreed upon by my other commentaries that I will default to and thus the correct rendering is “in the time.”

“Thou hast given more joy to my heart than they have in the time when their corn and wine are increased.”
¨ By another comparison he better expresses and illustrates the strength of his affection, showing that, having obtained the good which he had longed for, he does not in the least degree envy the wealth and enjoyment of others, but is altogether contented with his own lot. The sum is, that he had more satisfaction in seeing the reconciled countenance of God beaming upon him, than if he has possessed garners full of corn, and cellars full of wine… This verse contains very profitable instruction. We see how earthly men, after they have despised the grace of God, and plunged themselves over head and ears in transitory pleasures, are so far from being satisfied with them, that the very abundance of them inflames their desires the more; and thus, in the midst of their fullness, a secret uneasiness renders their minds uncomfortable. Never, therefore, shall we obtain undisturbed peace and solid joy until the favor of God shine upon us.” JC
¨ “Whatsoever thou shalt do with me for the future, as to my outward distresses and concernments, I have at present unspeakable pleasure and full satisfaction in the impressions and testimonies of thy love in and to my soul; whereby also I am encouraged with confidence to expect good success to my righteous cause.” MP
¨ Christ in the heart is better than corn in the barn, or wine in the vat. Corn and wine are but fruits of the world, but the light of God’s countenance is the ripe fruit of heaven. “Thou art with me” is a far more blessed cry than “Harvest home.” Let my granary be empty, I am yet full of blessings if Jesus Christ smiles upon me; but if I have all the world, I am poor without Him. CHS
¨ What madness and folly is it that the favorites of heaven should envy the men of the world, who at best do but feed upon the scraps that come from God’s table! Temporals are the bones; spirituals are the marrow. Is it below a man to envy the dogs, because of the bones? And is it not much more below a Christian to envy others for temporals, when [he] himself enjoys spirituals? Thomas Brooks
¨ The comforts which God reserves for His mourners are filling comforts. When God pours in the joys of heaven they fill the heart, and make it run over… Outward comforts can no more fill the heart than a triangle can fill a circle. Spiritual joys are satisfying. Worldly joys do put gladness into the face; but the Spirit of God puts gladness into the heart; divine joys are heart joys. Thomas Watson
¨ Perhaps it was the time of the feast of tabernacles. The harvest and the vintage were over. A rich harvest of corn and new wine was garnered. The followers of Absalom had, in these rich stores which were at their disposal, a powerful reserve upon which to fall back. David and his host were like a band of beggars or marauders. But the king brought down from the scepter to the beggar’s staff is nevertheless happier than they, the rebels against him. What he possesses in his heart is a richer treasure than all that they have in their barns and cellars. K&D, Franz Delitzsch
¨ “Thou hast hereby often put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable; therefore this is what I will still pursue, what I will seek after all the days of my life.” When God puts grace in the heart He puts gladness in the heart; nor is any joy comparable to that which gracious souls have in the communications of the divine favor, no, not the joy of harvest, or a plentiful harvest, when the corn and wine increase. This is gladness in the heart, inward, solid, substantial joy. MH

Personal Summary:

Oh how easy it is to get wrapped up in the concerns of this life! No one is immune to this dilemma, we have needs that must be met in order to survive and we have desires that we think must be met in order to survive. And apart from the actual needs we mire ourselves in the pursuit of worldly gain far too often and far too easily. Our hearts drift away from the Lord; our eyes stop staring into heaven and gain an unnatural focus on temporal “things.” Look around you, wherever you may be, and the easily recognizable reality of mankind is that people everywhere are trying to accumulate wealth and to accumulate toys for their pleasure. Calvin says, “[The world is] so bent upon, and addicted to, the pursuit of worldly prosperity, as to have no great care about God.” What a woeful reality this is! And not just in the midst of the heathens but in the midst of the Church! We get and get and get, nothing is ever enough! We always have to have more, and when we get it it has to be bigger and better than whatever we had before. All of it is a sinful distraction from the Lord. But oh how it fails us all! I am reminded here of a sermon I listened to by a friend of my family’s named Dr. Louis Hill. In it he is addressing the issue of worldliness and cites the ubiquitous bumper sticker that says “He who dies with the most toys wins,” to which he responds, “Yes, but he who dies with the most toys still dies!” There is no satisfaction found in the accumulation of things, nothing substantive at least. Whatever joy the world or the wayward Christian may have in such, it is sure that these will never be comparable to the joy we have in Jesus Christ our Lord.

It is expected from the world that they should spend their time and energy in making this life as lavish as possible though; after all, this is all they have. There is no hope for them; they are not sojourners merely passing through with the hope of everlasting life and eternity with God in heaven. This is their pinnacle; this is the epitome of their existence. But what a sad pitiful thing it is to see a Church consumed with selfishness and greed. We buy boats and expensive cars, we buy lavish homes and big TVs, we are season ticket holders at all kinds of sporting events, we take half a dozen vacations a year, and the list goes on and on and on. Meanwhile our churches are struggling to stay out of the red, people in our congregations are destitute, and our answer to all of them is that we have given and have no more to give. I spoke to a friend of mine recently who is a pastor and he was telling me that his church is fairly broke and the people of his church have no more to give. He himself exists on a relative pittance to the point that he may not have a running car in the near future. He was not complaining, in fact he seemed quite content with his life and the life of his church. But I use this as an example because his little congregation literally (in his own estimation) has given all that they can and it isn’t enough. But we have more churches than not that can give a whole lot more and won’t. How many churches can honestly say they are faithful as my friend’s dear church is? Dear friends, wealth is not given to the saints to be hoarded, it is given to the saints to bless others. Forget not the command given to us in 1 Tim. 6:17-19, “Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” Do you, reader, believe you can say that you faithfully adhere to this biblical command, and that regardless of your level of riches; but, especially if you are blessed with wealth. Not many today can and it is likely not many ever have. We have loved our wealth more than our God and more than our fellow brothers and sisters in Christ, perhaps on top of all of the rest of the sins associated with this topic we have also forgotten Christ’s words in Mr. 12:29-31, “[…] the first of all the commandments is, hear, O Israel; the Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, thou shalt love thy neighbor as thyself. There is none other commandment greater than these.”

As we have seen, the accumulation of wealth may provide material comfort but it does not bring true joy. That can only be found with a blessed heart such as David’s. That can only be found by focusing your life on God and being content with whatever He has made to be your lot. The presence of the Lord is worth more to the man of God than all of the wealth in this world. When temptation is knocking we must never forget, the gold they offer is but fool’s gold and the great kingdom of God contains the only true riches we should want; namely, to be in the presence of our God resting in the assurance that we will never be apart from Him again. Contentment in this life is not easy for all, and probably not for most, but seek it diligently and therein you will find your joy in the presence of the Lord.

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.