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.