Spurgeon, "This Psalm is apparently intended to accompany the third, and make a pair with it. If the last may be entitled THE MORNIG PSALM, this from its matter is equally deserving of the title of THE EVENING HYMN. May the choice words Psalms 4:8 be our sweet song of rest as we retire to our repose! "Thus with my thoughts composed to peace, I will give mine eyes to sleep; Thy hand in safety keeps my days, And will my slumbers keep."

1. PSALM 4 COMMETARY[a]
Edited by Glenn Pease
ITRODUCTIO
1. Henry, “The title of the psalm acquaints us that David, having penned it by divine inspiration
for the use of the church, delivered it to the chief musician, or master of the song, who (according
to the divine appointment of psalmody made in his time, which he was chiefly instrumental in the
establishment of) presided in that service. We have a particular account of the constitution, the
modelling of the several classes of singers, each with a chief, and the share each bore in the work,
1 Chr. 25. Some prophesied according to the order of the king, Psa_4:2. Others prophesied with a
harp, to give thanks, and to praise the Lord, Psa_4:3. Of others it is said that they were to lift up
the horn, Psa_4:5. But of them all, that they were for song in the house of the Lord (Psa_4:6) and
were instructed in the songs of the Lord, Psa_4:7. This psalm was committed to one of the chiefs,
to be sung on neginoth - stringed instruments (Hab_3:19), which were played on with the hand;
with music of that kind the choristers were to sing this psalm: and it should seem that then they
only sung, not the people; but the ew Testament appoints all Christians to sing (Eph_5:19;
Col_3:16), from whom it is expected that they do it decently, not artfully; and therefore there is
not now so much occasion for musical instruments as there was then: the melody is to be made in
the heart.
2. Spurgeon, “Title. This Psalm is apparently intended to accompany the third, and make a pair
with it. If the last may be entitled THE MORIG PSALM, this from its matter is equally
deserving of the title of THE EVEIG HYM. May the choice words Psalms 4:8 be our sweet
song of rest as we retire to our repose!
Thus with my thoughts composed to peace,
I will give mine eyes to sleep; Thy hand in safety keeps my days, And will my slumbers
keep.
The Inspired title runs thus: To the chief Musician on eginoth, a Psalm of David. The chief
musician was the master or director of the sacred music of the sanctuary. Concerning this person
carefully read 1 Chronicles 6:31-32 15:16-22 25:1,7. In these passages will be found much that is
interesting to the lover of sacred song, and very much that will throw a light upon the mode of
praising God in the temple. Some of the titles of the Psalms are, we doubt not, derived from the
names of certain renowned singers, who composed the music to which they were set.
On eginoth, that is, on stringed instruments, or hand instruments, which were played on with
the hand alone, as harps and cymbals. The joy of the Jewish church was so great that they needed
music to set forth the delightful feelings of their souls. Our holy mirth is none the less overflowing
because we prefer to express it in a more spiritual manner, as becometh a more spiritual
dispensation. In allusion to these instruments to be played on with the hand, azianzen says,

2. Lord, I am an instrument for thee to touch. Let us lay ourselves open to the Spirit's touch, so
shall we make melody. May we be full of faith and love, and we shall be living instruments of
music. Hawker says: The Septuagint read the word which we have rendered in our translation
chief musician Lamenetz, instead of Lamenetzoth, the meaning of which is unto the end. From
whence the Greek and Latin fathers imagined, that all psalms which bear this inscription refer to
the Messiah, the great end. If so, this Psalm is addressed to Christ; and well it may, for it is all of
Christ, and spoken by Christ, and hath respect only to his people as being one with Christ. The
Lord the Spirit give the reader to see this, and he will find it most blessed.
Division. In Psalms 4:1 David pleads with God for help. In Psalms 4:2 he expostulates with his
enemies, and continues to address them to the end of Psalms 4:5. Then from Psalms 4:6 to the
close he delightfully contrasts his own satisfaction and safety with the disquietude of the ungodly
in their best estate. The Psalm was most probably written upon the same occasion as the
preceding, and is another choice flower from the garden of affliction. Happy is it for us that
David was tried, or probably we should never have heard these sweet sonnets of faith.
3. Luther, “THIS is a Psalm of consolation : yet it at the same time teaches us to bear afflictions
patiently, to expect the help of God, and to trust in him in all adversities. For that greatest of all
wisdom, true and real Christian wisdom, is unknown to the world : which wisdom is, to learn and
to know, by daily temptations and by various trials of faith, that God exercises his people in all
these afflictions, to the end that they may understand his will ; and that his design in exposing
them to the all-bitter hatred of the world and the devil, is, that he might save, deliver, comfort,
strengthen, and glorify them in a wonderful manner, in the midst of perils, and even in death
itself; and that he might make known his conflicting church as being invincible, through faith
and the word, in the midst of the kingdom of the devil, against all the storms of the world, and
under all the clouds, darkness, and tempests of temptations of every kind.
This Psalm also most severely strikes at all hypocrites and wicked men of every description, who,
before the eyes of the world, would have us believe that they are the only true saints and the
people of God ; who even say that they worship God, while they know nothing of him ; for in the
time of affliction, they tremble with cowardly fear, and impatiently mutter in their hearts against
God and his holy will ; they soon forget his words and his works, and, wickedly forsaking him
who alone is able to comfort them, cease from expecting his aid, hate the cross, and seek for
human consolation : whereas, there is no sure consolation to be obtained either from friends or
from all the resources of human help ; for in God alone is sure consolation ; and that is all-sure,
and eternal ; which no creature can take away, either in this world or in that which is to come.
This peace and consolation of God, however, is not like the peace of the world. For, Know ye,
(saith David) that the Lord dealeth wonderfully with his saints : he casts them down, that he
may raise them up ; he afflicts them that he may minister consolation unto them ; he humbles
them that he may exalt them ; he makes them sorrowful that he may make them glad : in a word,
he kills them that he may make them alive.
The agonizing struggles of the godly, therefore, in this life against sin, and the devil who
unceasingly assaults them, and desires to sift them as wheat, are their exercises of faith and
patience : from which exercises those that fear God learn more satisfactorily to know his presence
that he is ever present with them ; and that he will never leave nor forsake those that believe in

3. him, but will ever marvelously deliver, save and rescue them from all their deaths and
destruction.
But the wicked and hypocrites, how much soever they may talk about God with their lips, yet
hate God, and hate this his will in the afflictions of his saints ; as it is written in the first
commandment Unto them that hate me. And again, as Paul saith Whose God is their belly.
These characters wish first, and above all things, that all theirs, their fortunes, their property,
their friends, should be safe ; and they trust in their riches and possessions. AH such, therefore,
deride this doctrine of faith : and if any one should preach to such this patience, and this word of
the cross, they would laugh at it, and would boast of their holiness and religion in opposition to
those who truly fear God. They would say, What ! are we to be taught what is right by such a fool
as you ? Are you to teach us what is good, and what the true worship of God is ?
This Psalm also pertains to the First Commandment. It teaches us to trust in God both in pros
-perity and adversity, and patiently to wait for his help, calling upon him with earnestness and
con stancy. The subject matter of this Psalm is contained in the third and seventh petition of the
Lord s Prayer Thy will be done, and Deliver us from evil : and also in the fourth, where we
pray, that there may be given us our daily bread : that is, peace, and all those things that are
required unto the sustaining of this life, against all the various evils of poverty, hunger, and
want ; with which things the devil, in an especial manner, exercises the church of God in this
world.”
4. Calvin, “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 promise 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.
To the chief musician on eginoth. A psalm of David.
It is uncertain at what time this psalm was composed. But from the tenor of it, it is conjectured,
with probability, that David was then a fugitive and an exile. I therefore refer it to the time when
he was persecuted by Saul. If, however, any person is disposed rather to understand it as
referring to the time when he was compelled by the conspiracy of Absalom to secure his safety by
flight, I will not greatly contend about the matter. But as, a little after, he uses an expression,
namely, “How long?” (verse 3) which indicates that he had a lengthened struggle, the opinion
which I have already brought forward is the more probable. For we know with what varied trials
he was harassed, before he obtained complete deliverance, from the time when Saul began to be
his enemy. Concerning the words which are contained in this verse, I shall only make one or two
brief observations. Some Lamnetsah, for ever; and they say that it was , מנתה translate the word
the commencement of a common song, to the tune of which this psalm was composed: but this I
Menetsah, , מנצה reject as a forced translation. Others, with more truth, are of opinion, that
signifies one who excels and surpasses all others. But because expositors are not agreed as to the
particular kind of excellence and dignity here spoken of, let it suffice, that by this word is denoted
the chief master or president of the band. Fr. The chief singer or leader of the music who had the
charge of setting the psalms to tunes and harmonies. I do not approve of rendering the word,
conqueror; for although it answers to the subject-matter of the present psalm, yet it does not at
all suit other places where we shall find the same Hebrew word used. With respect to the second

4. word, eginoth, I think it agan, which signifies to strike or sound; and, , נגך comes from the verb
therefore, I doubt not, but it was an instrument of music. Whence it follows, that this psalm was
designed to be sung, not only with the voice, but also with musical instruments, which were
.presided over, and regulated by the chief musician of whom we have just now spoken
For the director of music. With stringed instruments. A
psalm of David.
1. Answer me when I call to you, my righteous God.
Give me relief from my distress;
have mercy on me and hear my prayer.
1. Barnes, “Hear me when I call - When I pray. The word “hear” in such cases is always used in
the sense of “listen to,” “hear favorably,” or “attend to;” hence, in the literal sense it is always
true that God “hears” all that is said. The meaning is, “hear and answer me,” or grant me what I
ask.
O God of my righteousness - That is, O my righteous God. This is a common mode of
expression in Hebrew. Thus, in Psa_2:6, “hill of my holiness,” meaning “my holy hill;” Psa_3:4,
“his hill of holiness,” meaning “his holy hill.” The psalmist here appeals to God as “his” God - the
God in whom he trusted; and as a “righteous” God - a God who would do that which was right,
and on whom, therefore, he might rely as one who would protect his own people. The appeal to
God as a righteous God implies a conviction in the mind of the psalmist of the justice of his cause;
and he asks God merely to do “right” in the case. It is not on the ground of his own claim as a
righteous man, but it is that, in this particular case, he was wrongfully persecuted; and he asks
God to interpose, and to cause justice to be done. This is always a proper ground of appeal to
God. A man may be sensible that in a particular case he has justice on his side, though he has a
general conviction that he himself is a sinner; and he may pray to God to cause his enemies to do
right, or to lead those whose office it is to decide the case, to do what ought to be done to
vindicate his name, or to save him from wrong.
Thou hast enlarged me when I was in distress - That is, on some former occasion. When he was
“pressed” or “confined,” and knew not how to escape, God had interposed and had given him
room, so that he felt free. He now implores the same mercy again. He feels that the God who had
done it in former troubles could do it again; and he asks him to repeat his mercy. The prayer
indicates confidence in the power and the unchangeableness of God, and proves that it is right in
our prayers to recall the former instances of the divine interposition, as an argument, or as a
ground of hope that God would again interpose.
Have mercy upon me - In my present troubles. That is, Pity me, and have compassion on me, as
thou hast done in former times. Who that has felt the assurance that God has heard his prayer in

5. former times, and has delivered him from trouble, will not go to him with the more confident
assurance that he will hear him again?
2. Clarke, “Hear me when I call - o man has a right to expect God to hear him if he do not call.
Indeed, how shall he be heard if he speak not? There are multitudes who expect the blessings of
God as confidently as if they had prayed for them most fervently; and yet such people pray not at
all!
God of my righteousness - Whatever pardon, peace, holiness, or truth I possess, has come
entirely from thyself. Thou art the God of my salvation, as thou art the God of my life.
Thou hast enlarged me - I was in prison; and thou hast brought me forth abroad. Have mercy
on me - continue to act in the same way. I shall always need thy help; I shall never deserve to
have it; let me have it in the way of mere mercy, as thou hast hitherto done.
3. Gill, “Hear me when I call, O God of my righteousness,.... Or, my righteous God (h), who is
righteous in his nature, ways, and works, the just Judge of the whole earth, who will do right; or
the vindicator of my righteousness, as the Syriac version renders it; that is, of 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, Joh_17:26; 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;
thou hast enlarged me when I was in distress; when he had like to have been killed by Saul
casting a javelin at him; and when his house was watched by men that Saul set there, and he was
let down through a window and escaped; and when he was shut in at Keilah, where Saul thought
he had him safe; and at other times, to which he may here refer, as in Psa_18:19; and this may be
applied to the Messiah, when in the garden, beset with sorrows, and an angel strengthened him;
and when on the cross, surrounded by various enemies, whom he conquered; and when in death
and the grave, from the pains and cords of which he was loosed, and set in a large place. And this
agrees also with the experience of the saints; who, when in distress through sin, Satan, and the
law, have been set free, through the Gospel proclaiming liberty to the captives to such enemies;
and the opening of the prison to them that have been bound by them: and when they have been
so shut up and straitened in themselves, that they could not come forth in the discharge of duty,
and in the exercise of grace; through the Spirit of the Lord, who is a spirit of liberty, they have
been enlarged in the duty of prayer and of praise, and in the exercise of faith and love; and their
hearts have been enlarged through the discoveries of the love of God towards them, so that they

6. have run cheerfully in the ways of his commandments; who also gives them largeness of heart, an
increase of the knowledge of Christ, and of the love of God, and tills them with joy and peace in
believing, and draws out the desires of their souls to his name, and the remembrance of him;
have mercy upon me: 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 (i), 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.
or is this unsuitable to the Messiah, as man and Mediator; with whom, God keeps his mercy for
evermore, as the head and surety of his people, and upon whom, as man, the grace of God was;
and who increased, as in stature, so in favour with God and man; and which, no doubt, was
desirable by him;
and hear my prayer: the same petition with that in the beginning of the verse; invocation and
prayer being the same thing.
4. Henry, “I. David addresses himself to God, Psa_4:1. Whether the sons of men, to whom he is
about to speak, will hear, or whether they will forbear, he hopes and prays that God will give him
a generous audience, and an answer of peace: “Hear me when I call, and accept my adorations,
grant my petitions, and judge upon my appeals; have mercy upon me, and hear me.” All the notice
God is pleased to take of our prayers, and all the returns he is pleased to make to them, must be
ascribed, not to our merit, but purely to his mercy. “Hear me for thy mercy-sake” is our best
plea. Two things David here pleads further: - 1. “Thou art the God of my righteousness; not only a
righteous God thyself, but the author of my righteous dispositions, who hast by the grace
wrought that good that is in me, hast made me a righteous man; therefore hear men, and so attest
thy own work in me; thou art also the patron of my righteous cause, the protector of my wronged
innocency, to whom I commit my way, and whom I trust to bring forth my righteousness as the
light.” When men condemn us unjustly, this is our comfort, It is God that justifies; he is the God of
a believer's righteousness. 2. “Thou has formerly enlarged me when I was in distress, enlarged my
heart in holy joy and comfort under my distresses, enlarged my condition by bringing me out of
my distresses; therefore now, Lord, have mercy upon me, and hear me.” The experience we have
had of God's goodness to us in enlarging us when we have been in distress is not only a great
encouragement to our faith and hope for the future, but a good plea with God in prayer. “Thou
hast; wilt thou not? For thou art God, and changest not; thy work is perfect.”
II. He addresses himself to the children of men, for the conviction and conversion of those that
are yet strangers to God, and that will not have the Messiah, the Son of David, to reign over
them.
5. KD, “Jahve is הֵי צֶדֶק Y אֱ, 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 (cf. Psa_24:5; Psa_59:11); for the righteousness he possesses, he
possesses in Him, and the righteousness he looks for, he looks for in Him. That this is not in vain,
his previous experience assures him: Thou hast made a breadth (space) for me when in a strait.
In connection with this confirmatory relation of בַּצָּר הִרְהַבְתָּ לִּ י it is more probable that we have

7. before us an attributive clause (Hitz.), than that we have an independent one, and at any rate it is
a retrospective clause. הרחבת is not precative (Böttch.), for the perf. of certainty with a precative
colouring is confined to such exclamatory utterances as Job_21:16 (which see). 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 strait already, and God has
made a broad place for him. The idea of the expansion of the breathing (of the stream of air) and
of space is attached to the ח, Arab. ḥ, of רחב , root רח (Deutsch. Morgenl. Zeitschr. xii. 657). What is
meant is the expansion of the straitened heart, Psa_25:17. Isa_60:5, and the widening of a
straitened position, Psa_18:20; Psa_118:5. On the Dag. in לִּ י vid., on Psa_84:4.
6. Warren Wiersbe, “Psalm 4 is encouraging because it tells us that God cares for us and gives us
several blessings in the midst of our trials. First, He gives us the blessing of enlargement (v. 1).
Relieved means enlarged. When God permits enlarged troubles, He enlarges His people; that
is, we grow. Joseph is a good example of this (Ps. 18:19,36). His difficulties revealed his character,
and he grew. Enlarged troubles lead to an enlarged life, which leads to an enlarged place and
enlarged paths. God had an enlarged ministry for David, but He first had to make him grow.
Second, God gives us the blessing of encouragement (vv. 2,3). Eventually, all earthly causes will
fail. Only the plan of God will succeed. The Lord is our shield, our glory and the One who lifts
our head. In this life we will have problems, but God encourages us.
Third, God gives us the blessing of enablement (vv. 4,5). Tight corners bring us face to face with
trusting versus temptation (Matt. 4:3,4). David had a right to be angry. Anger can be used of God
to bring about righteousness, or it can be used by Satan to bring about sin (James 1:20). Meditate
means to discuss with yourself. It's so easy to brood when we're lying in bed, but God gives
quietness when we meditate (Ps. 46:10).
Fourth, God gives us the blessings of enlightenment and enjoyment (vv. 6-8). David's people were
discouraged. Are you a discourager or an encourager? As Christians, we should have the smile of
God upon us (um. 6:25). We should exhibit gladness and joy in the Lord. God adds to this the
blessing of peace and sleep. This is possible when Christ is Savior. So get your eyes off the enemy
and on the Lord. The temptation to sin is great during difficulties, but trust in the Lord, and He
will give you peace and joy in the midst of difficulty.
God's blessings are designed to do more than simply comfort us in our difficulties; they are to
help us grow. Take strength from knowing that God is weaving His purposes into your life and
that He will reward your trust in Him. And we know that God causes all things to work together
for good to those who love God, to those who are called according to His purpose (Rom. 8:28).
7. Spurgeon, “This is another instance of David's common habit of pleading past mercies as a
ground for present favour. Here he reviews his Ebenezers and takes comfort from them. It is not
to be imagined that he who has helped us in six troubles will leave us in the seventh. God does
nothing by halves, and he will never cease to help us until we cease to need. The manna shall fall

8. every morning until we cross the Jordan.
Observe, that David speaks first to God and then to men. Surely we should all speak the more
boldly to men if we had more constant converse with God. He who dares to face his Maker will
not tremble before the sons of men.
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 imitate it and always take our suit, not to the petty courts of human opinion, but
into the superior court, the King's Bench of heaven.
Thou hast enlarged me when I was in distress. 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. Or, we may understand it thus: --
God hath enlarged my heart with joy and comfort, when I was like a man imprisoned by grief
and sorrow. God is a never failing comforter.
Have mercy upon me. Though thou mayest 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 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.
8. Calvin, “In these words there 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 as to be prevented from betaking himself to God 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 if he had called him the vindicator of his right; 50 50 “Mon protecteur, celuy qui
maintient mon droit.” — Fr. My protector, he who maintains my 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 while
nothing is more painful to us than to be falsely condemned, and to endure, at one and the same
time, wrongful violence and slander; yet 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, therefore, is
here to be understood of a good cause, of which David makes God the witness, while he
complains of the malicious and wrongful conduct of men towards him; and, 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.
Even the heathen have said there is no better stage for virtue than a man’s own conscience. 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, we know, was endued with courage
arising from this source, (1 Corinthians 4:5) for when many evil reports were spread abroad
concerning him among the Corinthians, he appeals to the judgment-seat of God. Isaiah also,
fortified by the same confidence, (Isaiah 50:6 and following verse) despises all the slanders by
which his enemies calumniated him. If, therefore, we cannot find justice anywhere in the world

9. the only support of our patience is to look to God, and to rest contented with the equity of his
judgment. It may, however, be asked by way of objection, 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, it is easy to answer this question. 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. Hence we learn that David honored God with this title of praise, in
order the more readily to set him in contrast with the whole world. And as he asks twice to be
heard, in this there is expressed to us both the vehemence of his grief and the earnestness of his
prayers. In the last clause of the verse, he also shows whence he expected to obtain what he
needed, namely, from the mercy of God. And certainly, 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.
Thou hast enlarged me when I was in distress. Some think that David here promises himself what
he had not yet experienced; and in the exercise of hope anticipates the manifestations of God’s
grace with which he should afterwards be favored. But, in my opinion, he rather 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. We shall, hereafter meet with many passages similar to this, where
David, in order to give energy to his faith against terrors and dangers, Against the terrors and
dangers which presented themselves. brings together the many experiences from which he had
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 up to him even when he was besieged and enclosed on every side. The
distress of which he speaks, in my opinion, refers not less to the state of his mind than to
circumstances of outward affliction; for David’s heart was not of such an iron mould as to
prevent him from being cast into deeper mental anguish by adversity.”
9. Treasury of David, “Verse 1. Hear me when I call, etc. Faith is a good orator and a noble
disputer in a strait; it can reason from God's readiness to hear: Hear me when I call, O God.
And from the everlasting righteousness given to the man in the justification of his person: O God
of my righteousness. And from God's constant justice in defending the righteousness of his
servant's cause: O God of my righteousness. And from both present distresses and those that
are by past, wherein he hath been, and from by gone mercies received: Thou hast enlarged me
when I was in distress. And from God's grace, which is able to answer all objections from the
man's unworthiness or ill deserving: Have mercy upon me, and hear my prayer. David Dickson,
1653.
Verse 1. Hear me. The great Author of nature and of all things does nothing in vain. He instituted
not this law, and, if I may so express it, art of praying, as a vain and insufficient thing, but
endows it with wonderful efficacy for producing the greatest and happiest consequences. He
would have it to be the key by which all the treasures of heaven should be opened. He has
constructed it as a powerful machine, by which we may, with easy and pleasant labour, remove
from us the most dire and unhappy machinations of our enemy, and may with equal ease draw to
ourselves what is most propitious and advantageous. Heaven and earth, and all the elements,
obey and minister to the hands which are often lifted up to heaven in earnest prayer. Yea, all

10. works, and, which is yet more and greater, all the words of God obey it. Well known in the sacred
Scriptures are the examples of Moses and Joshua, and that which (James 5:17) particularly
mentions of Elijah, whom he expressly calls keraunoboloz, a man subject to like infirmities with
ourselves, that he might illustrate the admirable force of prayer, by the common and human
weakness of the person by whom it was offered. And that Christian legion under Antonius is well
known and justly celebrated, which for the singular ardour and efficacy of its prayers, obtained
the name of keraunoboloz, the thundering legion. Robert Leighton, D.D., Archbishop of Glasgow,
1611-1684.
2. How long will you people turn my glory into shame?
How long will you love delusions and seek false gods[b]?
[c]
1. Barnes, “O ye sons of men - Turning from God to men; from Him in whom he hoped for
protection to those who were engaged in persecuting him. We are not, of course, to suppose that
they were present with him, but this is an earnest, poetic remonstrance, “as if” they were with
him. The reference is doubtless to Absalom and his followers; and he calls them “sons of men,” as
having human feelings, passions, and purposes, in strong distinction from that righteous God to
whom he had just made his solemn appeal. God was holy, true, and just, and he might appeal to
Him; they were ambitious and wicked, and from them he had nothing to hope. He looked upon
God as righteous altogether; he looked upon them as altogether depraved and wicked. God he
regarded as his just Protector; them he regarded as seeking only to wrong and crush him.
How long - The phrase used here might refer either to “time” or to “extent.” How long in
regard to “time,” - or to what “degree” or “extent” will you thus persecute me? The former,
however, seems to be the true signification.
Will ye turn my glory into shame - My honor, or what becomes my rank and station. If this
refers to the rebellion in the time of Absalom, the allusion is to the fact that his enemies were
endeavoring to rob him of his scepter and his crown, and to reduce him to the lowest condition of
beggary and want; and he asks with earnestness how long they intended to do him so great
injustice and wrong.
Will ye love vanity - Compare the notes at Psa_2:1. That is, how long will you act as if you were
in love with a vain and impracticable thing; a thing which “must” be hopeless in the end. The
idea is, that God had chosen him, and anointed him, and had determined that he should be king
Psa_4:3, and therefore, that their efforts “must be” ultimately unsuccessful. The object at which
they were aiming could not be accomplished, and he asks how long they would thus engage in
what must, from the nature of the case, be fruitless.
And seek after leasing - The word “leasing” is the Old English word for “lie.” The idea here is,
that they were pursuing a course which would yet prove to be a delusion - the hope of
overturning his throne. The same question, in other respects, may be asked now. Men are seeking

11. that which cannot be accomplished, and are acting under the influence of a lie. What else are the
promises of permanent happiness in the pursuits of pleasure and ambition? What else are their
attempts to overthrow religion and virtue in the world?
Selah - See the notes at Psa_3:2.
2. Clarke, “O ye sons of men - בני איש beney ish, ye powerful men - ye who are now at the head of
affairs, or who are leaders of the multitude.
Love vanity - The poor, empty, shallow-brained, pretty-faced Absalom; whose prospects are all
vain, and whose promises are all empty!
Seek after leasing? - This is a Saxon word, from falsehood, from to lie. Cardmarden has
adopted this word in his translation, Rouen, 1566. It is in none of the Bibles previously to that
time, nor in any after, as far as my own collection affords me evidence; and appears to have been
borrowed by King James’s translators from the above.
Selah - Mark this! See what the end will be!
3. Gill, “O ye sons of men,.... Meaning great men, the nobles of Israel; and so the Jewish
interpreters (k) generally explain it; such as Ahithophel, and others, who were in the conspiracy
with Absalom, 2Sa_15:12, 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 by way of expostulation in the following words;
how long will ye turn my glory into shame? Meaning either God, who was his glory, Psa_3:3;
whom they reproached when they said there was no help for him in him; or his tongue, the
instrument of praise, and the songs of praise he expressed by it, Psa_7:8; which they jeered and
scoffed at: 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;
how long will ye love vanity; or a vain thing (l). Such as the placing of Absalom upon the
throne, on which their hearts were set; and such was the vain imagination of the Jews, with which
they pleased themselves, that Jesus should die, and his name perish; and such are all the attempts
of wicked men to ruin and destroy the people and interest of Christ; for no weapon formed
against them shall prosper;

12. and seek after leasing? Or a lie (m); or that which fails and deceives, as a lie does: and such
were all the counsels and designs of the great men of Israel against David: and so the Jews may
be said to seek after a lie, when they seek after another Messiah besides Jesus of azareth: for
every other proves a Bar Cozbi, that is, the son of a lie; as the false Messiah in Adrian's time
was called by themselves. And so do all such as seek after and embrace false doctrines, errors,
and heresies, and are given up to believe them. ow the psalmist suggests that these great men
were obstinate, and continued in these sinful practices; and that in the issue all their efforts
would be vain and fruitless; and which he further strengthens by observing to them what follows.
4. Henry, “He endeavours to convince them of the folly of their impiety (Psa_4:2). “O you sons of
Men” (of great men, so some, men of high degree, understanding it of the partisans of Saul or
Absalom), “how long will you oppose me and my government, and continue disaffected to it,
under the influence of the false and groundless suggestions of those that wish evil to me?” Or it
may be taken more generally. God, by the psalmist, here reasons with sinners to bring them to
repentance. “You that go on in the neglect of God and his worship, and in contempt of the
kingdom of Christ and his government, consider what you do.” (1.) “You debase yourselves, for
you are sons of men” (the word signifies man as a noble creature); “consider the dignity of your
nature, and the excellency of those powers of reason with which you are endued, and do not act
thus irrationally and unbecoming yourselves.” Let the sons of men consider and show themselves
men. (2.) “You dishonour your Maker, and turn his glory into shame.” They may well be taken as
God's own words, charging sinners with the wrong they do him in his honour: or, if David's
words, the term glory may be understood of God, whom he called his glory, Psa_3:3. Idolaters are
charged with changing the glory of God into shame, Rom_1:23. All wilful sinners do so by
disobeying the commands of his law, despising the offers of his grace, and giving the affection and
service to the creature which are due to God only. Those that profane God's holy name, that
ridicule his word and ordinances, and, while they profess to know him, in works deny him, do
what in them lies to turn his glory into shame. (3.) “You put a cheat upon yourselves: You love
vanity, and seek after leasing, or lying, or that which is a lie. You are yourselves vain and lying,
and you love to be so.” Or, “You set your hearts upon that which will prove, at last, but vanity
and a lie.” Those that love the world, and seek the things that are beneath, love vanity, and seek
lies; as those also do that please themselves with the delights of sense, and portion themselves
with the wealth of this world; for these will deceive them, and so ruin them. “How long will you
do this? Will you never be wise for yourselves, never consider your duty and interest? When shall
it once be?” Jer_13:27. The God of heaven thinks the time long that sinners persist in
dishonouring him and in deceiving and ruining themselves.
5. Spurgeon, “In this second division of the Psalm, 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 for such is the import of the Hebrew words translated -- sons of men, but still he
believes them to be foolish men, and therefore chides them, as though they were but children. He
tells them that they love vanity, and seek after leasing, that is, lying, empty fancies, vain conceits,
wicked fabrications. He asks them how long they mean to make his honour a jest, and his fame a
mockery? A little of such mirth is too much, why need they continue to indulge in it? Had they
not been long enough upon the watch for his halting? 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

13. their merriment into howling? 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 awhile, 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 truth, and seek after righteousness.
“An instructive writer has made a mournful list of the honors which the blinded people of Israel
awarded to their long expected King.
1. They gave him a procession of honor, in which Roman legionaries, Jewish priests, men and
women, took a part, he himself bearing his cross. This is the triumph which the world awards to
him who comes to overthrow man’s direst foes. Derisive shouts are his only acclamations, and
cruel taunts his only paeans of praise.
2. They presented him with the wine of honor. Instead of a golden cup of generous wine they
offered him the criminal’s stupefying death-draught, which he refused because he would preserve
an uninjured taste wherewith to taste of death; and afterward when he cried, “I thirst,” they gave
him vinegar mixed with gall, thrust to his mouth upon a sponge. Oh! wretched, detestable
inhospitality to the King’s Son.
3. He was provided with a guard of honor, who showed their esteem of him by gambling over his
garments, which they had seized as their booty. Such was the body-guard of the adored of
heaven; a quaternion of brutal gamblers.
4. A throne of honor was found for him upon the bloody tree; no easier place of rest would rebel
men yield to their liege Lord. The cross was, in fact, the full expression of the world’s feeling
towards him; “There,” they seemed to say, “thou Son of God, this is the manner in which God
himself should be treated, could we reach him.”
5. The title of honor was nominally “King of the Jews,” but that the blinded nation distinctly
repudiated, and really called him “King of thieves,” by preferring Barabbas, and by placing
Jesus in the place of highest shame between two thieves. His glory was thus in all things turned
into shame by the sons of men, but it shall yet gladden the eyes of saints and angels, world
without end.
5B. Spurgeon preached on this text, and a small part of what he said I will quote: “DAVID had
many times been the subject of cruel mockery; and, therefore, while writing this Psalm probably
in the first place about himself, he also described in it one of the bitterest of our Saviour’s
sufferings. What an illustration this is of the union which exists between Christ and his people in
the matter of experience! He had a cross to bear, God so have they. He was “despised and
rejected of men,” and so are they. The Church of God is not like the image that ebuchadnezzar
saw in his dream, which had a head of gold and feet of iron and clay; but, as is the Head, such are
also the members. As the Head had to endure cruel mockings, the members must not expect to be
exempted from similar treatment. This is why so many of the Psalms of David are equally
applicable to David and to his Lord; and I believe that we have, in this verse, answered not only
to David himself, but also to “great David’s greater Son.” In the case of both of them, the sons of
men turned their glory into shame, but I want especially to call to your remembrance the

14. sufferings of our Savior in this respect.
So, in the first place, notice that EVERYTHIG ABOUT OUR SAVIOUR THAT WAS
GLORIOUS WAS MADE THE SUBJECT OF SCOR. Begin with his glorious Person, and
think how shamefully that was treated by the sons of men in the time of his humiliation. He was
betrayed, but the betrayer was one who had been his disciple, and who, in the very act of
betrayal called him “Master.” This was shameful cruelty on the part of Judas, not only to betray
him to his enemies, but to hail him as “ Master “ in mockery and be kiss him in scorn. There was
shame even in the way in which they went to Gethsemane to arrest the Savior, with swords and
staves, and lanterns and torches, as though he had been some desperate malefactor who would
resist to the utmost the office” of the law. o lanterns or torches were needed to show the way to
the light of the world, and their swords and staves would have availed them nothing if he had
chosen to put forth his omnipotent energy. When he was dragged before Annas and Caiaphas,
Pilate and Herod, his precious person was the constant subject of scorn, so that he could truly
say, “I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not
my face from shame and spitting.” “ The soldiers platted a crown of thorns, and put it on his
head, and they put on him a purple robe, and said, Hail, King of the Jews! and they smote him
with their hands.” And when Pilate brought him forth to the people, and cried, “Behold the
man!” instead of pitying him in his distress, they shouted, “Crucify him, crucify him.” His
agonies upon the cross provided further subjects for their contempt and scorn; he could
truthfully employ the language of the twenty-second Psalm: “All them that see me laugh me to
scorn: they shoot out the lip, they shake the head, saying, He trusted on the Lord that he would
deliver him: let him deliver him, seeing he delighted in him.” They looked upon his person as
beg so utterly contemptible that they desired that he should suffer death in its most ignominious
form, “even the death of the cross.”
6. KD, “(Heb.: 4:3-4) Righteous in his relation to God he turns rebukingly towards those who
contemn his whose honour is God's honour, viz., to the partisans of Absolom. In contrast with בְּנֵי
אָדָם , men who are lost in the multitude, בְּנֵי אִישׁ denotes such as stand prominently forward out of
the multitude; passages like Psa_49:3; Psa_62:10; Pro_8:4; Isa_2:9; Isa_5:15, show this
distinction. 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 Absolom has become. To these he
days: till when ( עַד־מֶה beside the non-guttural which follows with Segol, without any manifest
reason, as in Psa_10:13; Isa_1:5; Jer_16:10), i.e., how long shall my honour become a mockery,
namely to you and by you, just as we can also say in Latin quousque tandem dignitas mea
ludibrio? The two following members are circumstantial clauses subordinate to the principal
clause with עַד־מֶה (similar to Isa_1:5; Ew. §341, b). The energetic fut. with un parag. does not
usually stand at the head of independent clauses; it is therefore to be rendered: since ye love ,רִיק
that which is empty - the proper name for their high rank is hollow appearance - how long will ye
pursue after כָּזָ ב , falsehood?-they seek to find out every possible lying pretext, in order to trail the
honour of the legitimate king in the dust. The assertion that the personal honour of David, not his
kingly dignity, is meant by כְּבוֹדִי , separates what is inseparable. They are eager to injure his
official at the same time as his personal reputation. Therefore David appeals in opposition to
them (Psa_4:4) not only to the divine choice, but also to his personal relationship to God, on
which that choice is based. The ו of וּדְעוּ is, as in 2Ki_4:41, the ו of sequence: so know then. The
Hiph. חִפְלָה (from פָּלָ ה = פָּלָא , cogn. פָּלַ ל , prop. to divide) to make a separation, make a distinction

15. Exo_9:4; Exo_11:7, then to distinguish in an extraordinary and remarkable way Exo_8:18, and
to show Psa_17:7, cf. Psa_31:22, so that consequently what is meant is not the mere selection (
בָּחַר ), but the remarkable selection to a remarkable position of honour (lxx, Vulg. mirificavit,
Windberg translation of the Psalms gewunderlichet). ו Y belongs to the verb, as in Psa_135:4, and
the principal accent lies on חָסִיד : he whom Jahve Himself, not men, has thus remarkably
distinguished is a חָסִיד , a pious man, i.e., either, like the Syriac חֲסִידָא = רְהִימָ א : God's favourite, or,
according to the biblical usage of the language (cf. Psa_12:2 with Isa_17:1), in an active
signification like פָּלִיט, פָּרִיץ , and the like: a lover of God, from חָסַד (root חס Arab. ḥs, stringere,
whence ḥassa to curry, maḥassa a curry-comb) prop. to feel one's self drawn, i.e., strongly
affected (comp. ḥiss is mental impression), in Hebrew, of a strong ardent affection. As a חסיד 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.”
7. Calvin, “O ye sons of men. The happy result of the prayer of David was, that resuming courage,
he was able not only to repel the fury of his enemies, but also to challenge them on his part, and
fearlessly to despise all their machinations. That our confidence, therefore, may remain
unshaken, we ought not, when assailed by the wicked, to enter into conflict without being
furnished like David with the same armor. The sum is, that since God was determined to defend
David by his own power, it was in vain for all the men in the world to endeavor to destroy him;
however great the power which they otherwise might have of doing him injury. By calling those
whom he addresses the sons, not of Adam, or of some common persons but of men, he seems by
the way to reprove their pride. 52 52 “Le mot Hebrieu ne signifie pas simplement Homme, mais
homme viril at robuste; en quoy il semble taxer, en passant, leur arrogance.” — Fr. The Hebrew
word signifies not simply man, but a strong and robust man; and by this word he seems, in
passing, to rebuke their arrogance. I do not agree with certain Jewish expositors who think that
nobles or men of rank are meant. It is rather an ironical concession of what they claimed to
themselves, by which he ridicules their presumption, in esteeming themselves to be noble and
wise, whereas it was only blind rage which impelled them to wicked enterprises. 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 impulses, 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. But as they were fully
determined to disgrace him whom God had exalted to the royal throne he asks them, How long
they will persevere in their endeavors to turn his glory into shame And it is to be observed that
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, however much his enemies might wickedly endeavor to blot and obscure
it by treating his pretensions with derision and scorn.
How long will ye love vanity? 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 a 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 headlong into all manner of wickedness with the grossest 53 53 “D’une malice si evidente
qu’on la pourroit toucher au doigt.” — Fr. With a malice so evident that one could touch it with

16. the finger. malice, they soothe themselves with deceitful flatteries in order not to be disturbed
with the feelings of remorse. David, therefore, cries out, that wilfully to shut their eyes and
varnish their unrighteousness with deceitful colors, would avail them nothing. The ungodly may
indeed flatter and delude themselves, but when they are brought in good earnest to the trial, it
will be always manifest that the reason why they are deceived is, because from the beginning they
were determined to deal deceitfully. ow, from this place, we ought to take a shield of invincible
steadfastness as often as we see ourselves overmatched in prudence and subtlety by the wicked.
For with whatever engines they assault us, yet if we have the testimony of a good conscience, God
will remain on our side, and against him they shall not prevail. They may greatly excel in
ingenuity, and possess much power of hurting us, and have their plans and subsidiary aid in the
greatest readiness, and be very shrewd in discernment, yet whatever they may invent, it will be
but lying and vanity.
8. Treasury of David, “Verse 2. O ye sons of men, how long will ye turn my glory into shame? how
long will ye love vanity, and seek after leasing? Selah. Prayer soars above the violence and
impiety of men, and with a swift wing commits itself to heaven, with happy omen, if I may allude
to what the learned tell us of the augury of the ancients, which I shall not minutely discuss.
Fervent prayers stretch forth a strong, wide extended wing, and while the birds of night hover
beneath, they mount aloft, and point out, as it were, the proper seats to which we should aspire.
For certainly there is nothing that cuts the air so swiftly, nothing that takes so sublime, so happy,
so auspicious a flight as prayer, which bears the soul on its pinions, and leaves far behind all the
dangers, and even the delights of this low world of ours. Behold this holy man, who just before
was crying to God in the midst of distress, and with urgent importunity entreating that he might
be heard, now, as if he were already possessed of all he had asked, taking upon him boldly to
rebuke his enemies, how highly soever they were exalted, and how potent soever they might be
even in the royal palace. Robert Leighton, D.D.
Verse 2. O ye sons of men, how long will ye turn my glory into shame? etc. We might imagine
every syllable of this precious Psalm used by our Master some evening, when about to leave the
temple for the day, and retiring to his wonted rest at Bethany (Psalms 4:8), after another fruitless
expostulation with the men of Israel. And we may read it still as the very utterance of his heart,
longing over man, and delighting in God. But, further, not only is this the utterance of the Head,
it is also the language of one of his members in full sympathy with him in holy feeling. This is a
Psalm with which the righteous may make their dwellings resound, morning and evening, as they
cast a sad look over a world that rejects God's grace. They may sing it while they cling more and
more every day to Jehovah, as their all sufficient heritage, now and in the age to come. They may
sing it, too, in the happy confidence of faith and hope, when the evening of the world's day is
coming, and may then fall asleep in the certainty of what shall greet their eyes on the resurrection
morning --
Sleeping embosomed in his grace,
Till morning shadows flee.
Andrew A. Bonar, 1859
Verse 2. Love vanity. They that love sin, love vanity; they chase a bubble, they lean upon a reed,
their hope is as a spider's web.
Leasing. This is an old Saxon word signifying falsehood.

17. Verse 2. How long will ye love vanity, and seek after leasing? Vanity of vanities, and all is vanity.
This our first parents found, and therefore named their second son Abel, or vanity. Solomon, that
had tried these things, and could best tell the vanity of them, he preacheth this sermon over again
and again. Vanity of vanities, and all is vanity. It is sad to think how many thousands there be
that can say with the preacher, Vanity of vanities, all is vanity; nay, swear it, and yet follow
after these things as if there were no other glory, nor felicity, but what is to be found in these
things they call vanity. Such men will sell Christ, heaven, and their souls, for a trifle, that call
these things vanity, but do not cordially believe them to be vanity, but set their hearts upon them
as if they were their crown, the top of all their royalty and glory. Oh! let your souls dwell upon
the vanity of all things here below, till your hearts so thoroughly convinced and persuaded of the
vanity of them, as to trample upon them, and make them a footstool for Christ to get up, and ride
in a holy triumph in your hearts.
Gilemex, king of Vandals, led in triumph by Belisarius, cried out, Vanity of vanities, all is
vanity. The fancy of Lucian, who placeth Charon on the top of a high hill, viewing all the affairs
of men living, and looking on their greatest cities as little bird's nests, is very pleasant. Oh, the
imperfection, the ingratitude, the levity, the inconstancy, the perfidiousness of those creatures we
most servilely affect! Ah, did we but weigh man's pain with his payment, his crosses with his
mercies, his miseries with his pleasures, we should then see that there is nothing got by the
bargain, and conclude, Vanity of vanities, all is vanity. Chrysostom said once, That if he were
the fittest in the world to preach a sermon to the whole world, gathered together in one
congregation, and had some high mountain for his pulpit, from whence he might have a prospect
of all the world in his view, and were furnished with a voice of brass, a voice as loud as the
trumpets of the archangel, that all the world might hear him, he would choose to preach upon no
other text than that in the Psalms, O mortal men, How long will ye love vanity, and follow after
leasing? Thomas Brooks, 1608-1680.
Verse 2. Love vanity. Men's affections are according to their principles; and every one loves that
most without him which is most suitable to somewhat within him: liking is founded in likeness,
and has therefore that word put upon it. It is so in whatsoever we can imagine; whether in
temporals or spirituals, as to the things of this life, or of a better. Men's love is according to some
working and impression upon their own spirits. And so it is here in the point of vanity; those
which are vain persons, they delight in vain things; as children, they love such matters as are
most agreeable to their childish dispositions, and as do suit them in that particular. Out of the
heart comes all kind of evil. Thomas Horton, 1675.
3. Know that the LORD has set apart his faithful servant
for himself; the LORD hears when I call to him.
1. Barnes, “But know - This is addressed to those whom, in the previous verse, he had called the
“sons of men;” that is, his foes. This is designed to show them that their opposition to him must
be vain, since God had determined to set him apart for his own service, and would, therefore,
hear his prayer for relief and protection.

18. That the Lord hath set apart - That Yahweh had done this; that is, that he had designated him
to accomplish a certain work, or that he regarded him as an instrument to perform it. He would,
therefore, protect him whom he had thus appointed; and their efforts were really directed against
Yahweh himself, and must be vain.
Him that is godly for himself - For his own purposes, or to accomplish his own designs. The
reference is here undoubtedly to the psalmist himself; that is, to David. The word “godly,” as
applied to himself, is probably used in contrast with his enemies as being engaged in wicked
designs, to wit, in rebellion, and in seeking to dispossess him of his lawful throne. The psalmist
felt that his cause was a righteous cause, that he had done nothing to deserve this treatment at
their hands; and that he had been originally exalted to the throne because God regarded him as a
friend of himself and of his cause; and because he knew that he would promote the interests of
that cause. The word here rendered “godly,” חסיד châsı̂yd, is derived from חסד chesed, which
means desire, ardor, zeal; and then kindness, benignity, love toward God or man. Here the word
properly denotes one who has love to God, or one who is truly pious; and it is correctly rendered
“godly.” Compare Psa_30:4-5; Psa_31:23; Psa_37:28. The idea is, that as God had appointed him
for his own great purposes, the real aim of the rebels was to oppose Yahweh; and the purposes in
which they were engaged could not, therefore, be successful.
The Lord will hear when I call unto him - As I am engaged in his service; as I am appointed to
accomplish a certain purpose for him, I may confidently believe that he will hear me, and will
deliver me out of their hands. Is not this always the true ground of encouragement to pray - that
if God has a purpose to accomplish by us he will hear our prayer, and save us from danger, and
deliver us out of the hand of our enemies? And should not this be the main design in our prayers -
that God “would” thus spare us that we may accomplish the work which he has given us to do?
2. Clarke, “The Lord hath set apart him that is godly - חסיד chasid, the pious, benevolent man.
He has marked such, and put them aside as his own property. “This merciful man, this feeling,
tender-hearted man, is my own property; touch not a hair of his head!”
3. Gill, “But know,.... Take notice of it, consider it, be assured of the truth, of it; it may be
depended upon as fact,
that the Lord hath set apart him that is godly for himself: which may be understood of David
himself, an holy good man; a man after God's own heart; whom the Lord chose, and in a
marvellous manner separated from the rest of his brethren; took him from the sheepfold, and set
him upon the throne of Israel, for the glory of his great name; and therefore the attempts of his
enemies against him would be without success: and also of the Messiah, God's Holy One, whom
he has chosen out from among the people to be their Saviour and Redeemer, to the glory of his
grace; wherefore the work of the Lord has prospered in his hands: and likewise of all the saints,
and of their election; which act is expressed by their being set apart, or separated from others,
who are called the rest; and which is a marvellous act of grace: for the word may be rendered,
he hath wonderfully set apart (n). 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.
The object of this act is him that is godly, or holy (o): not that any are set apart or chosen by
God for their godliness, or holiness; for they are chosen through sanctification of the Spirit, and

19. 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: but the word חסיד , rendered godly,
signifies good and merciful (p); and designs one, that God is good, and gracious, and
merciful unto; who is an object of his free grace and favour; 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 honour, 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; as follows;
the Lord will hear when I call unto him; and 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.
4. Henry, “He shows them the peculiar favour which God has for good people, the special
protection they are under, and the singular privileges to which they are entitled, Psa_4:3. This
comes in here, (1.) As a reason why they should not oppose or persecute him that is godly, nor
think to run him down. It is at their peril if they offend one of these little ones, whom God has set
apart for himself, Mat_18:6. God reckons that those who touch them touch the apple of his eye;
and he will make their persecutors to know it, sooner or later. They have an interest in heaven,
God will hear them, and therefore let none dare to do them any injury, for God will hear their cry
and plead their cause, Exo_22:23. It is generally supposed that David speaks of his own
designation to the throne; he is the godly man whom the Lord has set apart for that honour, and
who does not usurp it or assume it to himself: “The opposition therefore which you give to him
and to his advancement is very criminal, for therein you fight against God, and it will be vain and
ineffectual.” God has, in like manner, set apart the Lord Jesus for himself, that merciful One;
and those that attempt to hinder his advancement will certainly be baffled, for the Father hears
him always. Or, (2.) As a reason why they should themselves be good, and walk no longer in the
counsel of the ungodly: “You have hitherto sought vanity; be truly religious, and you will be truly
happy here and for ever; for,” [1.] “God will secure to himself his interest in you.” The Lord has
set apart him that is godly, every particular godly man, for himself, in his eternal choice, in his
effectual calling, in the special disposals of his providence and operations of his grace; his people
are purified unto him a peculiar people. Godly men are God's separated, sealed, ones; he knows
those that are his, and has set his image and superscription upon them; he distinguishes them
with uncommon favours: They shall be mine, saith the Lord, in that day when I make up my jewels.
Know this; let godly people know it, and let them never alienate themselves from him to whom
they are thus appropriated; let wicked people know it, and take heed how they hurt those whom
God protects. [2.] “God will secure to you an interest in himself.” This David speaks with
application: The Lord will hear when I call unto him. We should think ourselves happy if we had
the ear of an earthly prince; and is it not worth while upon any terms, especially such easy ones,
to gain the ear of the King of kings? Let us know this, and forsake lying vanities for our own
mercies.
5. Spurgeon, “But know. Fools will not learn, and therefore they must again and again be told the
same thing, especially when it is such a bitter truth which is to be taught them, viz.: -- the fact

20. 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 unrenewed 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 complete salvation, and an argument for success at the throne of grace. He
who chose us for himself will surely hear our prayer. 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. Shall not God avenge his own elect, which cry day and night unto him?
Since he chose to love us he cannot but choose to hear us.
6. Calvin, “Know that Jehovah hath set apart, etc This is a confirmation of the preceding verse, for
it shows that the cause of David’s boldness consisted in this, that he depended upon God, the
founder of his kingdom. And surely we may then safely triumph over our enemies when we are
assured of having the call of God to the office which we hold, or the work in which we are
engaged. Accordingly, 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. In the
first place, he says that he was set apart by God, by which he means that he was advanced to the
throne, not by the will of man, or by his own ambition, but by the appointment of God. The
Hebrew word פלה , Phalah, 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. By the
word merciful or bountiful, he doubtless vindicates his right to be king, from the fact that this was
a quality which belonged to himself; it is as if he had produced the mark or badge of his calling.
For it was truly said in the old proverb, Mercy is the virtue most suitable for kings. ow, 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 חסיד , chasid, 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
who are called to fill such an exalted station, in as much as he is merciful and beneficent. Hence,
he infers that he would be heard by God as often as he called upon him; for God principally
proves his faithfulness in this, that he does not forsake the work of his own hands, but continually
defends those whom he has once received into his favor. Hence, we are taught fearlessly to
proceed in our path; because whatever we may have undertaken according to his will, shall never
be ineffectual. Let this truth then, obtain a fixed place in our minds, that God will never withhold
his assistance from those who go on sincerely in their course. Without this comfort, the faithful
must inevitably sink into despondency every moment.
7. Treasury of David, “Verse 3. The Lord hath set apart him that is godly for himself. When God
chooseth a man, he chooseth him for himself; for himself to converse with, to communicate
himself unto him as a friend, a companion, and his delight. ow, it is holiness that makes us fit to
live with the holy God for ever, since without it we cannot see him (Hebrews 12:14), which is

21. God's main aim, and more than our being his children; as one must be supposed a man, one of
mankind, having a soul reasonable, ere we can suppose him capable of adoption, or to be another
man's heir. As therefore it was the main first design in God's eye, before the consideration of our
happiness, let it be so in ours. Thomas Goodwin, 1600-1679.
Verse 3. What rare persons the godly are: The righteous is more excellent than his neighbour.
Proverbs 12:26. As the flower of the sun, as the wine of Lebanon, as the sparkling upon Aaron's
breastplate, such is the orient splendour of a person embellished with godliness ... The godly are
precious, therefore they are set apart for God, Know that the Lord hath set apart him that is
godly for himself. We set apart things that are precious; the godly are set apart as God's peculiar
treasure (Psalms 135:4); as his garden of delight (So 4:12); as his royal diadem (Isaiah 43:3); the
godly are the excellent of the earth (Psalms 16:3); comparable to fine gold (Lamentations 4:2);
double refined (Zechariah 13:9). They are the glory of the creation. (Isaiah 46:13). Origen
compares the saints to sapphires and crystals: God calls them jewels (Malachi 3:17). Thomas
Watson.
Verse 3. The Lord will hear when I call unto him. Let us remember that the experience of one of
the saints concerning the verity of God's promises, and of the certainty of the written privileges
of the Lord's people, is a sufficient proof of the right which all his children have to the same
mercies, and a ground of hope that they also shall partake of them in their times of need. David
Dickson, 1653.
4. Tremble and[d] do not sin; when you are on your beds,
search your hearts and be silent.
1. Barnes, “Stand in awe - Still addressed to those who in Psa_4:2 are called “sons of men;” that
is, to his enemies. This is rendered by Prof. Alexander, “Rage and sin not.” The Aramaic
Paraphrase renders it, “Tremble before him, and sin not.” The Latin Vulgate, “Irascimini” - “be
angry.” The Septuagint ὀργίζεσθε καὶ μὴ ἁμαρτάνετε orgizesthe kai mē hamartanete, “Be ye
angry, and sin not” - a rendering which Paul seems to have had in his eye in Eph_4:26, where the
same language is found. It is not necessary, however, to suppose that, in this case, or by so quoting
this language, Paul meant to give his sanction to the Septuagint translation of the passage. The
truth doubtless is, that he found this language in that version, and that he quoted it, not as a
correct translation, but as exactly expressing an idea which he wished to convey - in the same way
as he would have quoted an expression from a Greek classic.
It was made to convey an inspired sentiment by his use of it; whether it was a fair translation of
the original Hebrew was another question. For the meaning of the sentiment, see the notes at
Eph_4:26. The original word here - רגז râgaz - means to be moved, disturbed, disquieted, thrown
into commotion; and as this may be by anger, fear, or grief, so the word comes to be used with
reference to any one of these things. - Gesenius, Lexicon. The connection here would seem to
require that it should be understood with reference to “fear” - since we cannot suppose that the
writer would counsel them to be moved or agitated by wrath or anger, and since there was no
ground for exhorting them to be moved by grief. The true idea is, doubtless, that which is

22. conveyed in our translation - that they were to fear; to stand in awe; to reflect on the course
which they were pursuing, and on the consequences of that course, and by so doing to cease from
their plans, and to sin no further. God had determined to protect him whom they were engaged in
persecuting, and, in prosecuting their plans, they must come into conflict with His power, and be
overcome. The counsel, therefore, is just such as may properly be given to all men who are
engaged in executing plans of evil.
And sin not - That is, by continuing to prosecute these plans. Your course is one of rebellion
against Yahweh, since he has determined to protect him whom you are endeavoring to drive from
his throne, and any further prosecution of your schemes must be regarded as additional guilt.
They had indeed sinned by what they had already done; they would only sin the more unless they
abandoned their undertaking.
Commune with your own heart - Hebrew: “Speak with your own heart;” that is, consult your
own “heart” on the subject, and be guided by the result of such a deliberation. The language is
similar to what we often use when we say, “Consult your better judgment,” or “Consult your
feelings,” or “Take counsel of your own good sense;” as if a man were divided against himself,
and his passions, his ambition, or his avarice, were contrary to his own better judgment. The
word “heart” here is used in the sense in which we now use it as denoting the seat of the
affections, and especially of right affections; and the meaning is, “Do not take counsel of, or be
influenced by, your head, your will, your passions, your evil advisers and counselors; but consult
your own better feelings, your generous emotions, your sense of right, and act accordingly.”
People would frequently be much more likely to do right if they would consult their “hearts” as
to what should be done than they are in following the counsels which actually influence them.
The secret, silent teachings of the “heart” - the heart when unbiased and uninfluenced by bad
counselors - is often our best and safest guide.
Upon your bed - Admirable advice to those who are engaged in plans of wickedness. In the
silence of night; in solitary musings on our bed; when withdrawn from the world, and from all
the promptings of passion and ambition, and when, if at any time, we cannot but feel that the eye
of God is upon us, the mind is most likely to be in a proper state to review its plans, and to
inquire whether those plans can be expected to meet the divine approbation.
And be still - When you are thus quiet, reflect on your doings. For a most beautiful description
of the effect of night and silence in recalling wicked men from their schemes, see Job_33:14-17.
Compare the notes at that passage.
Selah - This, as explained in the notes at Psa_3:2, marks a musical pause. The pause here would
well accord with the sense, and would most happily occur after the allusion to the quiet
communion on the bed, and the exhortation to be still.
2. Clarke, “Stand in awe, and sin not - The Septuagint, which is copied by St. Paul, Eph_4:26,
translate this clause, Οργιζεσθε, και μη ἁμαρτανετε; Be ye angry, and sin not. The Vulgate,
Syriac, Ethiopic, and Arabic, give the same reading; and thus the original רגזו rigzu might be
translated: If ye be angry, and if ye think ye have cause to be angry; do not let your disaffection
carry you to acts of rebellion against both God and your king. Consider the subject deeply before
you attempt to act. Do nothing rashly; do not justify one evil act by another: sleep on the
business; converse with your oten heart upon your bed; consult your pillow.
And be still - ודמו vedommu, “and be dumb.” Hold your peace; fear lest ye be found fighting
against God. Selah. Mark this!

23. 3. Gill, “Stand in awe, and sin not,.... 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.
There is an anger that is sinful, when it is without a cause, or exceeds due bounds, and is not
directed to a good end, and is productive of bad effects, by words or deeds; and when it is soon
raised, or long continued; and there is an anger that is not sinful; when it arises from a true zeal
for God and religion; when it is kindled, not against the persons, but sins, of men; and when it is
continued to answer good purposes; as the good of those with whom we are angry, and the glory
of God, and the promoting of the kingdom and interest of Christ;
commune with your own heart upon your bed: 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;
and be still; cease from all your rage and fury against me, against the Lord, and against his
people; or say in your own hearts (q), as follows.
4. Henry, “ He warns them against sin, and exhorts them both to frighten and to reason
themselves out of it (Psa_4:4): “Stand in awe and sin not” (be angry and sin not, so the Septuagint,
and some think the apostle takes that exhortation from him, Eph_4:26); “commune with your
own hearts; be converted, and, in order thereunto, consider and fear.” ote, (1.) We must not sin,
must not miss our way and so miss our aim. (2.) One good remedy against sin is to stand in awe.
Be moved (so some), in opposition to carelessness and carnal security. “Always keep up a holy
reverence of the glory and majesty of God, and a holy dread of his wrath and curse, and dare not
to provoke him.” (3.) One good means of preventing sin, and preserving a holy awe, is to be
frequent and serious in communing with our own hearts: “Talk with your hearts; you have a great
deal to say to them; they may be spoken with at any time; let it not be unsaid.” A thinking man is
in a fair way to be a wise and a good man. “Commune with your hearts; examine them by serious
self-reflection, that you may acquaint yourselves with them and amend what is amiss in them;
employ them in solemn pious meditations; let your thoughts fasten upon that which is good and
keep closely to it. Consider your ways, and observe the directions here given in order to the doing
of this work well and to good purpose.” [1.] “Choose a solitary time; do it when you lie awake
upon your beds. Before you turn yourself to go to sleep at night” (as some of the heathen moralists
have directed) “examine your consciences with respect to what you have done that day,
particularly what you have done amiss, that you may repent of it. When you awake in the night
meditate upon God, and the things that belong to your peace.” David himself practised what he
here counsels others to do (Psa_63:6), I remember thee on my bed. Upon a sick-bed, particularly,
we should consider our ways and commune with our own hearts about them. [2.] “Compose
yourselves into a serious frame: Be still. When you have asked conscience a question be silent,
and wait for an answer; even in unquiet times keep you spirits calm and quiet.”

24. 5. KD, “(Heb.: 4:5-6) The address is continued: they are to repent and cleave to Jahve instead
of allowing themselves to be carried away by arrogance and discontent. The lxx has rendered it
correctly: ὀργίζεσθε καὶ μὴ ἁμαρτάνετε (cf. Eph_4:26): if ye will be angry beware of sinning, viz.,
backbiting and rebellion (cf. the similar paratactic combinations Psa_28:1; Jos_6:18; Isa_12:1).
In connection with the rendering contremiscite we feel to miss any expression of that before which
they are to tremble (viz., the sure punishment which God decrees). 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 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
favourable to quiet contemplation. The heart is the seat of the conscience, and the Spirit of God
(as Hamann, Werke i. 98, observes on this subject) disguises itself as our own voice that we may
see His exhortation, His counsel, and His wisdom well up out of our own stony heart. The second
imper. continues the first: and cease, prop. be still ( דָּמַם from the sound of the closed mouth
checking the discourse), i.e., 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; and this impression has to be rendered here by the striking in of the music. The
dehortation passes over into exhortation in Psa_4:6. Of course the sacrifices were continued in
the sanctuary while David, with his faithful followers, was a fugitive from Jerusalem. Referring
to this, David cries out to the Absolomites: offer זִבְחֵי־צֶדֶק . Here at least 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. In Ps 51:21,
Deu_33:19 also, “the sacrifices of righteousness” are real sacrifices, not merely symbols of moral
acts. ot less full of meaning is the exhortation וּבִטְחוּ אֶל־ה . The verb בָּטַח is construed with אֶל as in
Psa_31:7; Psa_56:4; Psa_86:2, combining with the notion of trusting that of drawing near to,
hanging on, attaching one's self to any one. The Arabic word bṭḥ, expandere, has preserved the
primary notion of the word, a notion which, as in the synon. Arab. bsṭ, when referred to the effect
which is produced on the heart, countenance and whole nature of the man by a joyous cheerful
state of mind, passes over to the notion of this state of mind itself, so that בָּטַח (like the Arab.
inbasaṭa to be cheerful, fearless, bold, lit., expanded [cf. רהב Isa_60:5] = unstraitened)
consequently signifies to be courageous, confident. 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. Thus far the address to the
rebellious magnates goes.
6. Spurgeon, “Tremble and sin not. How many reverse this counsel and sin but tremble not. 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.
Stay, rash sinner, stay, ere thou take the last leap. Go to thy bed and think upon thy ways. Ask
counsel of thy pillow, and let the quietude of night instruct thee! Throw not away thy soul for
nought! Let reason speak! Let the clamorous world be still awhile, and let thy poor soul plead
with thee to bethink thyself before thou seal its fate, and ruin it for ever!
Selah. O sinner! pause while I question thee awhile in the words of a sacred poet, --

25. Sinner, is thy heart at rest?
Is thy bosom void of fear? Art thou not by guilt oppressed? Speaks not conscience in
thine ear?
Can this world afford thee bliss? Can it chase away thy gloom? Flattering, false, and vain it is;
Tremble at the worldling's doom!
Think, O sinner, on thy end, See the judgment day appear, Thither must thy spirit wend, There
thy righteous sentence hear.
Wretched, ruined, helpless soul, To a Saviour's blood apply; He alone can make thee whole, Fly
to Jesus, sinner, fly!
7. Calvin, “Tremble then. ow he exhorts his enemies to repentance, if peradventure, their
madness was not wholly incorrigible. 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 render themselves stupid, and 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; as if he had
said, As soon as you shall have shaken off your drowsiness and insensibility, your desire of
sinning will abate; for the reason why the ungodly are troublesome to the good and the simple,
and cause so much confusion, is because they are too much at peace with themselves.
He afterward admonishes them to commune with their own heart upon their bed, that is, to take
And being retired by themselves to probe or examine their consciences. an exercise which is
opposed to their indulgence of their unruly passions. In the end of the verse he enjoins them to be
still. ow, it is to be observed, that the cause of this stillness is the agitation and 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.
To commune upon one’s bed, is a form of expression taken from the common practice and
experience of men. We know that, during our intercourse with men in the day time, our thoughts
are distracted, and we often judge rashly, being deceived by the external appearance; whereas in
solitude, we can give to any subject a closer attention; and, farther, the sense of shame does not
then hinder a man from thinking without disguise of his own faults. David, therefore, exhorts his
enemies to withdraw from those who witnessed and judged of their actions on the public stage of
life, and to be alone, that they may examine themselves more truthfully and honestly. And this
exhortation has a respect to us all; for there is nothing to which men are more prone than to
deceive one another with empty applause, until each man enter into himself, and commune alone
with his own heart. Paul, when quoting this passage in Ephesians 4:26, or, at least when alluding
to the sentiment of David, follows the Septuagint, “Be ye angry and sin not.” And yet he has
skilfully and beautifully applied it to his purpose. He there teaches us that men, instead of
wickedly pouring forth their anger against their neighbors, have rather just cause to be angry

26. with themselves, in order that, by this means, they may abstain from sin. And, therefore, he
commands them rather to fret inwardly, and be angry with themselves; and then to be angry, not
so much at the persons, as at the vices of others.
8. Treasury of David, “Verse 4. Stand in awe and sin not. Jehovah is a name of great power and
efficacy, a name that hath in it five vowels, without which no language can be expressed; a name
that hath in it also three syllables, to signify the Trinity of persons, the eternity of God, One in
Three and Three in One; a name of such dread and reverence amongst the Jews, that they
tremble to name it, and therefore they use the name Adonai (Lord) in all their devotions. And
thus ought every one to stand in awe, and sin not, by taking the name of God in vain; but to
sing praise, and honour, to remember, to declare, to exalt, to praise and bless it; for holy and
reverend, only worthy and excellent is his name. Rayment, 1630.
Verse 4. Commune with your own heart. The language is similar to that which we use when we say,
Consult your better judgment, or Take counsel of your own good sense. Albert Barnes, in
loc.
Verse 4. If thou wouldst exercise thyself to godliness in solitude, accustom thyself to soliloquies, I
mean to conference with thyself. He needs never be idle that hath so much business to do with his
own soul. It was a famous answer which Antisthenes gave when he was asked what fruit he
reaped by all his studies. By them, saith he, I have learned both to live and talk with myself.
Soliloquies are the best disputes; every good man is best company for himself of all the creatures.
Holy David enjoins this to others, Commune with your own hearts upon your bed, and be still.
Commune with your own hearts; when ye have none to speak with, talk to yourselves. Ask
yourselves for what end ye were made, what lives ye have led, what times ye have lost, what love
ye have abused, what wrath ye have deserved. Call yourselves to a reckoning, how ye have
improved your talents, how true or false ye have been to your trust, what provision ye have laid
in for an hour of death, what preparation ye have made for a great day of account.
Upon your beds. Secrecy is the best opportunity for this duty. The silent night is a good time for
this speech. When we have no outward objects to disturb us, and to call our eyes, as the fools'
eyes are always, to the ends of the earth; then our eyes, as the eyes of the wise, may be in our
heads; and then our minds, like the windows in Solomon's temple, may be broad inwards. The
most successful searches have been made in the night season; the soul is then wholly shut up in
the earthly house of the body, and hath no visits from strangers to disquiet its thoughts.
Physicians have judged dreams a probable sign whereby they might find out the distempers of
the body. Surely, then, the bed is no bad place to examine and search into the state of the soul.
And be still. Self communion will much help to curb your headstrong, ungodly passions. Serious
consideration, like the casting up of earth amongst bees, will allay inordinate affections when
they are full of fury, and make such a hideous noise. Though sensual appetites and unruly desires
are, as the people of Ephesus, in an uproar, pleading for their former privilege, and expecting
their wonted provisions, as in the days of their predominance, if conscience use its authority,
commanding them in God's name, whose officer it is, to keep the king's peace, and argue it with
them, as the town clerk of Ephesus, We are in danger to be called in question for this day's
uproar, there being no cause whereby we may give an account of this day's concourse; all is
frequently by this means hushed, and the tumult appeased without any further mischief. George
Swinnock, 1627-1673.