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اقرأ كلمة الله وادرسها وتأمل فيها.

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الشعر والحكمة الأصحاحات 1–41: الكتاب الأول

كتاب ترانيم إسرائيل وصلواتها، يعبّر عن كل مواسم الحياة أمام الله.

سفر المزامير مجموعة من 150 ترنيمة وصلاة مرتبة في خمسة كتب. وتشمل ترانيم التسبيح، والمراثي في أوقات الضيق، وصلوات الاعتراف، وأناشيد الشكر، ومزامير الحكمة، والمزامير الملكية التي تتطلع إلى ملك الله الممسوح.

الكاتب: داود وآخرون، منهم آساف وبنو قورح وسليمان وموسى · التاريخ: كُتب على مدى قرون عديدة، نحو 1400–400 ق.م.

نظرة على السفر ومخططه وآياته الرئيسية
مزامير 4 ALAB
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1اسْتَجِبْ لِي عِنْدَمَا أَدْعُوكَ يَا إِلَهَ بِرِّي، فَقَدْ أَفْرَجْتَ لِي دَوْماً فِي الضِّيقِ، فَأَنْعِمْ عَلَيَّ وَأَصْغِ إِلَى صَلاتِي. 2إِلَى مَتَى يَا بَنِي الْبَشَرِ تُحَوِّلُونَ مَجْدِي عَاراً؟ وَإِلَى مَتَى تُحِبُّونَ الأُمُورَ البَاطِلَةَ، وَتَسْعَوْنَ وَرَاءَ الأَكَاذِيبِ؟ 3اعْلَمُوا أَنَّ الرَّبَّ قَدْ مَيَّزَ لِنَفْسِهِ تَقِيَّهُ؛ الرَّبُّ يَسْمَعُ عِنْدَمَا أَدْعُوهُ. 4ارْتَعِدُوا وَلَا تُخْطِئُوا. فَكِّرُوا فِي قُلُوبِكُمْ عَلَى مَضَاجِعِكُمْ مُلْتَزِمِين الصَّمْتَ. 5قَدِّمُوا ذَبَائِحَ الْبِرِّ، وَاتَّكِلُوا عَلَى الرَّبِّ. 6مَا أَكْثَرَ الْمُتَسَائِلِينَ: «مَنْ يُرِينَا خَيْراً؟» أَشْرِقْ عَلَيْنَا أَيُّهَا الرَّبُّ بِنُورِ وَجْهِكَ. 7غَرَسْتَ فِي قَلْبِي فَرَحاً أَعْظَمَ مِنْ فَرَحِ مَنِ امْتَلَأَتْ بُيُوتُهُمْ وَأَجْرَانُهُمْ بِالْحِنْطَةِ وَالْخَمْرِ الْجَدِيدَةِ. 8بِسَلامٍ أَضْطَجِعُ وَأَنَامُ، لأَنَّكَ أَنْتَ وَحْدَكَ يَا رَبُّ تُنْعِمُ عَلَيَّ بِالطُّمَأْنِينَةِ وَالسَّلامِ.
تفسير 4
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Benson
Psalms 4
Benson Commentary Psalm 4:1 To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer. Psalm 4:1 . O God of my righteousness — Or, my righteous God, the witness and defender of my righteous cause, and the person from whom I expect that righteous judgment and decision of it which I cannot obtain from mine enemies, who load me with manifold injuries and calumnies. Or the expression may mean, The foundation, source, and author of my righteousness. Thou hast enlarged me when I was in distress — Delivered me from my former straits and troubles, temporal and spiritual, which makes me hope thou wilt still take pity upon me, and grant the humble petition which I present unto thee. “The church, like David,” says Dr. Horne, and, we may add, every true member thereof, “calls aloud for God’s assistance; addresses him as the God of her righteousness, as the fountain of pardon and grace; reminds him of that spiritual liberty, and enlargement from bondage, which he hath purchased for her, and oftentimes wrought in her; and conscious of her demerit, makes her prayer for mercy.” Psalm 4:2 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. Psalm 4:2 . Ye sons of men — David is considered here by many commentators as addressing not mankind in general, but only princes, potentates, and persons of high degree. And perhaps, the phrase, sons of men, may often bear that sense in the Old Testament. But it must be observed, the Hebrew here, ??? ???? , benee ish, signifies, sons of man, and not sons of men, and seems evidently to be of the same import as the phrase, sons of Adam, and if so, must include all mankind. Nor is there any proof from the context, or any part of the Psalm, that he is addressing merely those great men among the Jews or Israelites who revolted from him under Absalom, or even that he had Absalom’s rebellion particularly in his view when he composed this Psalm. He rather seems to be addressing the generality of his countrymen, or, rather, all into whose hands the Psalm might come, on subjects of infinite concern to all. How long will ye turn my glory into shame? — Or, as the Hebrew is literally rendered, How long shall my glory be for a shame? that is, be made by you a matter of reproach and scorn. And by his glory he probably meant, not only that honour which God had conferred upon him in advancing him to the throne, which, when he was in great straits and dangers, his enemies might possibly reproach and make the subject of derision; but also, and especially, the glory of God and his Messiah. For, as Dr. Horne justly observes, “If the Israelitish monarch conceived he had just cause to expostulate with his enemies for despising the royal majesty with which Jehovah had invested his anointed, of how much severer reproof shall they be thought worthy who blaspheme the essential glory of (God and) King Messiah, which shines forth by his gospel in his church.” But are not these rather to be considered as the words of God himself, here reasoning with sinners, by the psalmist, and calling them to repentance? As if he had said, 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. You not only disgrace yourselves, debase the dignity of your nature, the excellence of those powers with which you are endued; but you dishonour me, your Maker, and turn my glory, and that of my Son, your Messiah, into shame. Or, if they be David’s words, they may still be interpreted to the same sense, for his God was his glory, as he calls him Psalm 3:3 . Idolaters are charged with changing the glory of God into shame, Romans 1:23 . And all wilful sinners do so by disobeying the commands of his law, despising the offers of his grace, and giving that 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, by works deny him, do what in them lies to turn his glory into shame. How long will ye love vanity, and seek after leasing? — That is, lying or a lie. You are yourselves vain, and desire and pursue vain things, and you love to be and do so. You set your hearts upon that which will prove, at last, vanity and a lie. They that love the world and seek the things that are beneath, that please themselves with the delights of sense, and choose for their portion the wealth of this world, love vanity, and seek lies, for these things will deceive 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? Jeremiah 13:27 . Psalm 4:3 But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him. Psalm 4:3 . Know that the Lord — Hebrew, Jehovah, the supreme, the everlasting God, whose favour is an infinite blessing, and whose wrath is a boundless evil; hath set apart — Hath chosen; to himself — And taken under his peculiar care and protection; him that is godly — The man that truly fears, loves, and serves him. It is generally supposed that David spoke here primarily of himself, and of his own designation to the throne; that he is meant by the godly man, whom God had set apart for himself, or for the honour of the kingdom, and who did not usurp or assume to himself a dignity not appointed him of God; and that therefore the opposition they made to him and to his advancement, as it was very criminal, inasmuch as therein they fought against God, so it would prove vain in the end and ineffectual. God has, in like manner, set apart the Lord Jesus for himself, that merciful one, (as the word ???? , chasid, here rendered, him that is godly, properly means,) and those that attempt to hinder his advancement will certainly be baffled, for the Father heareth him always. But, as has been intimated above, David certainly meant his words to be understood of every godly man. All the godly are God’s chosen, or elect people; his separate and sealed ones, whom he knows to be his, on whom he hath stamped his image, and who hear his superscription. Them the Lord distinguishes with uncommon favours. They have a special interest in heaven, are under God’s peculiar care; those that touch them touch the apple of his eye; and he will make their persecutors know it sooner or later; and they shall be mine, saith the Lord, in the day when I make up my jewels. Know this, saith the psalmist. 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. Psalm 4:4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah. Psalm 4:4 . Stand in awe — Hebrew, ???? , rigzu, Tremble, therefore, and be afraid, if not of me, yet, at least, of God, who hath engaged himself in my cause, and will be an adversary to my adversaries. So said David, and so says the Messiah. Or, Be angry, as the word is here rendered by all the ancient, and by some modern translators, and even by St. Paul, as it is thought, Ephesians 4:26 . Or, Are you angry? for it may be understood interrogatively: as if he had said, Admit you be angry, or displeased, that God hath preferred me, an obscure person, and of mean family, before so many noble and mighty men; yet, or but, (as it follows,) sin not; that is, do not so far indulge your anger as to break forth into murmuring against God, or rebellion against me; but seasonably suppress and mortify your unadvised and sinful passion, lest it break forth to your ruin. But we must observe further, this Hebrew word signifies, in general, a vehement commotion of the mind or heart, whether through fear, or grief, or anger; many instances of all which significations of it occur in the Old Testament. The clause may, therefore, be here properly rendered, Be moved, (namely, in opposition to carelessness and carnal security,) and sin not. And so it is an important and instructive advice or exhortation to all. For one principal mean of preserving us from sin is to have our hearts properly affected with divine things, especially with the fear and love of God, with a holy reverence of his glory, and awe of his majesty, and dread of his justice and wrath. Let but our hearts he deeply and constantly influenced with these affections; and let our love be truly set on God, and we shall not easily provoke him by the commission of any known sin. Commune with your own heart upon your bed — Calmly and deeply consider these things in your own breasts; in the silent night, when you are at leisure from the crowd of distracting cares and business, and free from the company of carnal and worldly men; and be still — Compose your tumultuous minds, and suppress your disorderly affections and passions; and, having examined yourselves, and inquired into the state of your hearts and lives, silently expect the answer of your consciences. “The enemies of Christ,” says Dr. Horne, “as well as those of David, are here called to repentance; and the process of conversion is described. The above-mentioned consideration of the divine counsel, and the certainty of its being carried into execution, by the salvation of the righteous, and the confusion of their enemies, makes the wicked ‘tremble.’ It arrests the sinner in his course, and he goes on no further in the way of sin, but stops and reflects upon what he has been doing; he ‘communes with his own heart upon his bed, and is still;’ his conscience suffers him not to rest in the night, but takes the advantage of solitude and silence to set before him his transgressions, with all the terrors of death and judgment; stirring him up to confess the former and deprecate the latter, with unfeigned compunction and sorrow of heart; to turn unto the Lord, and do works meet for repentance.” Psalm 4:5 Offer the sacrifices of righteousness, and put your trust in the LORD. Psalm 4:5 . Offer — Unto God, that he may be reconciled to you; the sacrifice of righteousness — Righteous sacrifices; which requires that the persons offering them be righteous and do righteous things, and offer them with an honest mind, with faith and true repentance. Without which he intimates that all their sacrifices were of no esteem with God, and would be wholly unprofitable to them. And put your trust in the Lord — And then, that is, so doing, you may rely upon God, and confidently expect his assistance and blessing, for which otherwise it is in vain for you to hope. Dr. Horne, who thinks this Psalm looks forward to gospel days, interprets this verse in the following manner: “The Jews are no longer to offer the shadowy sacrifices of their law, since He who is the substance of them all is come into the world. The Gentiles are no more to offer their idolatrous sacrifices, since their idols have fallen before the cross. But returning sinners, whether Jews or Gentiles, are to offer the same sacrifices of evangelical righteousness; not putting their trust in them, but in the Lord Jesus, through whose Spirit they are enabled to offer, and through whose blood their offerings are acceptable unto God.” Psalm 4:6 There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us. Psalm 4:6 . There be many that say, &c. — There be many (the multitude, the generality of men in almost every station) that say, Who will show us any good? — That is, “Who will heap honours upon us? Who will point out the way to wealth and luxury? Who will present new scenes of pleasure, that we may indulge our appetites, and give full scope to the rovings of a wanton fancy?” That this is the substance of what was intended by the sacred writer in this question, the words put in opposition to it, in which he expresses his own wiser sentiments, are an undeniable proof; Lord, lift thou up the light of thy countenance upon us — That what he here suggests is a fair representation of facts, experience loudly testifies; and that it is a false notion of human happiness, and a fatal error, reason plainly teaches; for what are honours, what are riches, what is sensual pleasure? They are light as vanity, fleeting as a bubble, thin and unsubstantial as air. The favour of God, and his approbation, are absolutely necessary to the happiness of mankind. The displeasure of our Maker includes in it the utmost distress and infamy; and his favour, every thing great, good, and honourable, so that the devout prayer of the psalmist will be likewise the fervent and humble supplication of every wise and virtuous mind. Lord, lift thou up, &c. — See Foster’s Sermons, vol. 4. “For the understanding of this phrase,” says Dr. Dodd, “and several other passages in the Psalms, it must be remembered, that when Moses had prepared the ark, in which he deposited the tables of the covenant, the glory of the Lord filled the tabernacle; and after this, wherever the ark resided, God always manifested his peculiar presence among his people, by a glorious visible appearance from the mercy-seat, and this continued as long as Solomon’s temple lasted. It is this which is always alluded to where mention is made in the Psalms of the light of God’s countenance, or, his making his face to shine. Now as this was a standing miraculous testimony of God’s peculiar providence over the Jews, hence those expressions, of his making his face to shine, his lifting up the light of his countenance, and the like, did in common use signify his being gracious unto them, and taking them under his immediate protection. They are used in this sense Numbers 6:24 . In like manner the hiding of God’s face meant the withdrawing of his favour and protection from them.” Psalm 4:7 Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. Psalm 4:7 . Thou hast put gladness in my heart — Whatsoever thou shalt do with me for the future, as to my outward distresses and concerns, I have, at present, unspeakable pleasure and full satisfaction in the manifestations and testimonies of thy love to and in my soul. Hereby thou hast, many a time, put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable, and therefore this it is which I will still pursue, and which I will seek after, all the days of my life. Observe, reader, when God puts grace into the heart, he puts gladness into it; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, even of a plentiful harvest, when the corn and wine greatly increase. This is gladness in the heart, inward, solid, substantial joy; but the mirth of carnal and worldly people is only a flash, a shadow, for even in laughter their hearts are sorrowful, Proverbs 14:13 . Psalm 4:8 I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety. Psalm 4:8 . I will lay me down in peace — In tranquillity of mind, resting securely upon God’s promises, and the conduct of his wise and gracious providence. For thou, Lord, only makest me to dwell in safety — I owe not my safety to my own valour or wisdom, nor to the courage of my followers, but to thee only. Or, Thou, Lord, makest me to dwell alone in safety — Though I be, in a manner, alone, forsaken and destitute of friends or helpers, yet I am not alone, for God is with me: though I have no guards to attend me, the Lord alone is sufficient to protect me. He can do it himself when all other defences fail. “Happy the Christian who, having nightly, with this verse, committed himself to his bed as to his grave, shall, at last, with the same words, resign himself to the grave, as to his bed, from which he expects, in due time, to rise, and sing a morning hymn, with the children of the resurrection.” — Horne. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.
Expositors
Psalms 4
Expositor's Bible Commentary Psalm 4:1 To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer. Psalm 4:1-8 Psalm 3:1-8 ; Psalm 4:1-8 are a pair. They are similar in expression (my glory, there be many which say, I laid me down and slept) in the psalmist’s situation, and in structure (as indicated by the Selahs). But they need not be contemporaneous, nor need the superscription of Psalm 3:1-8 be extended to Psalm 4:1-8 . Their tone is different, the fourth having little reference to the personal danger so acutely felt in Psalm 3:1-8 and being mainly a gentle, earnest remonstrance with antagonists, seeking to win them to a better mind. The strophical division into four parts of two verses each, as marked by the Selahs, is imperfectly carried out, as in Psalm 3:1-8 , and does not correspond with the logical division-a phenomenon which occurs not infrequently in the Psalter, as in all poetry, where the surging thought or emotion overleaps its bounds. Dividing according to the form, we have four strophes, of which the first two are marked by Selah; dividing by the flow of thought, we have three parts of unequal length-prayer ( Psalm 4:1 ), remonstrance ( Psalm 4:2-5 ), communion and prayer ( Psalm 4:6-8 ). The cry for an answer by deed is based on the name, and on the past acts of God. Grammatically, it would be possible and regular to render "my God of righteousness," i.e. , "my righteous God"; but the pronoun is best attached to "righteousness" only, as the consideration that God is righteous is less relevant than that He is the source of the psalmist’s righteousness. Since He is so, He may be expected to vindicate it by answering prayer by deliverance. He who feels that all good in himself comes from God may be quite sure that, sooner or later, and by some means or other, God will witness to His own work. To the psalmist nothing was so incredible as that God should not take care of what He had planted, or let the springing crop be trodden down or rooted up. The Old Testament takes prosperity as the Divine attestation of righteousness; and though they who worship the Man of. Sorrows have new light thrown on the meaning of that conception, the substance of it remains true forever: The compellation "God of my righteousness" is still mighty with God. The second ground of the prayer is laid in the past deeds of God. Whether the clause "Thou hast in straits made space for me" be taken relatively or not, it appeals to former deliverances as reasons for man’s prayer and for God’s act. In many languages trouble and deliverance are symbolised by narrowness and breadth. Compression is oppression. Closely hemmed in by crowds or by frowning rocks, freedom of movement is impossible and breathing is difficult. But out in the open, one expatiates, and a clear horizon means an ample sky. The strophe division keeps together the prayer and the beginning of the remonstrance to opponents, and does so in order to emphasise the eloquent, sharp juxtaposition of God and the "sons of men." The phrase is usually employed to mean persons of position, but here the contrast between the varying height of men’s molehills is not so much in view as that between them all and the loftiness of God. The lips which by prayer have been purged and cured of quivering can speak to foes without being much abashed by their dignity or their hatred. But the very slight reference to the psalmist’s own share in the hostility of these "sons of men" is noticeable. It is their false relation to God which is prominent throughout the remonstrance; and that being so, "my glory," in Psalm 4:2 , is probably to be taken, as in Psalm 3:3 , as a designation of God. It is usually understood to mean either personal or official dignity, but the suggested interpretation is more in keeping with the tone of the psalm. The enemies were really flouting God and turning that great name in which the singer gloried into a jest. They were not therefore idolaters, but practical heathen in Israel, and their "vanity" and "lies" were their schemes doomed to fail and their blasphemies. These two verses bring most vividly into view the contrast between the psalmist clinging to his helping God and the knot of opponents hatching their plans which are sure to fail. The Selah indicates a pause in the song, as if to underscore the question "How long?" and let it soak into the hearts of the foes, and then, in Psalm 4:3-4 , the remonstrating voice presses on them the great truth which has sprung anew in the singer’s soul in answer to his prayer, and beseeches them to let it stay their course and still their tumult. By "the godly" is meant, of course, the psalmist. He is sure that he belongs to God and is set apart, so that no real evil can touch him; but does he build this confidence on his own character or on Jehovah’s grace? The answer depends on the meaning of the pregnant word rendered "godly," which here occurs for the first time in the Psalter. So far as its form is concerned, it may be either active, one who shows chesed (lovingkindness or favour), or passive, one to whom it is shown. But the usage in the Psalter seems to decide in favour of the passive meaning, which is also more in accordance with the general biblical view, which traces all man’s hopes and blessings, not to his attitude to God, but to God’s to him, and regards man’s love to God as a derivative, " Amati amamus, amantes amplius meremur amari " (Bern). Out of His own deep heart of love Jehovah has poured His lovingkindness on the psalmist, as he thrillingly feels, and He will take care that His treasure is not lost; therefore this conviction, which has flamed up anew since the moment before when he prayed, brings with it the assurance that He "hears when I cry," as he had just asked Him to do. The slight emendation, adopted by Cheyne from Gratz and others, is tempting, but unnecessary. He would read, with a small change which would bring this verse into parallelism with Psalm 31:22 , See how passing great lovingkindness Jehovah hath shown me; but the present text is preferable, inasmuch as what we should expect to be urged upon the enemies is not outward facts, but some truth of faith neglected by them. On such a truth the singer rests his own confidence; such a truth he lays, like a cold hand, on the hot brows of the plotters, and bids them pause and ponder. Believed, it would fill them with awe, and set in a lurid light the sinfulness of their assault on him. Clearly the rendering "Be ye angry" instead of "Stand in awe" gives a less worthy meaning, and mars the picture of the progressive conversion of the enemy into a devout worshipper, of which the first stage is the recognition of the truth in Psalm 4:3 ; the second is the awestruck dropping of the weapons, and the third is the silent reflection in the calm and solitude of night. The psalm being an evening song, the reference to "your bed" is the more natural; but "speak in your hearts"-what? The new fact which you have learned from my lips. Say it quietly to yourselves then, when forgotten truths blaze on the waking eye, like phosphorescent writing in the dark, and the nobler self makes its voice heard. "Speak and be silent," says the psalmist, for such meditation will end the busy plots against him, and in a wider application "that dread voice," heard in the awed spirit, "shrinks the streams" of passion and earthly desires, which otherwise brawl and roar there. Another strain of the "stringed instruments" makes that silence, as it were, audible, and then the remonstrance goes on once more. It rises higher now, exhorting to positive godliness, and that in the two forms of offering "sacrifices of righteousness," which here simply means those which are prescribed or which are offered with right dispositions, and of trusting in Jehovah-the two aspects of true religion, which outwardly is worship and inwardly is trust. The poet who could meet hate with no weapon but these earnest pleadings had learned a better lesson than "the hate of hate, the scorn of scorn, the love of love," and anticipated "bless them which curse you." The teacher who thus outlined the stages of the way back to God as recognition of His relation to the godly, solitary meditation thereon, forsaking of sin and hushing of the Spirit thereby, and finally worship and trust, knew the discipline for rebellious souls. Psalm 4:6 seems at first sight to belong more closely to what follows than to what precedes, and is taken by those who hold the Davidic authorship as addressed to his followers beginning to despond. But it may be the continuance of the address to the enemies, carrying on the exhortation to trust. The sudden appearance of the plural "us" suggests that the psalmist associates himself with the persons whom he has been addressing, and, while he glances at the vain cries of the "many" would make himself the mouthpiece of the nascent faith which he hopes may follow his beseechings. The cry of the many would, in that case, have a general reference to the universal desire for "good," and would pathetically echo the hopelessness which must needs mingle with it, so long as the heart does not know who is the only good. The passionate weariness of the question, holding a negation in itself, is wonderfully contrasted with the calm prayer. The eyes fail for want of seeing the yearned for blessing; but if Jehovah lifts the light of His face upon us. as He will certainly do in answer to prayer, "in His light we shall see light." Every good, however various, is sphered in Him. All colours are smelted into the perfect white and glory of His face. There is no Selah after Psalm 4:6 , but, as in Psalm 3:6 , one is due, though omitted. Psalm 4:7-8 are separated from Psalm 4:6 by their purely personal reference. The psalmist returns to the tone of his prayer in Psalm 4:1 , only that petition has given place, as it should do, to possession and confident thankfulness. The many ask, Who? he prays, "Lord." They have vague desires after God; he knows what he needs and wants. Therefore in the brightness of that Face shining on him his heart is glad. The mirth of harvest and vintage is exuberant, but it is poor beside the deep, still blessedness which trickles round the heart that craves most the light of Jehovah’s countenance. That craving is joy and the fruition is bliss. The psalmist here touches the bottom, the foundation fact on which every life that is not vanity must be based, and which verifies itself in every life that is so based. Strange and tragic that men should forget it and love vanity which mocks them, and, though won. still leaves them looking wearily round the horizon for any glimmer of good! The glad heart possessing Jehovah can, on the other hand. lay itself down in peace and sleep, though foes stand round. The last words of the psalm flow restfully like a lullaby. The expression of confidence gains much if "alone" be taken as referring to the psalmist. Solitary as he is, ringed round by hostility as he may be, Jehovah’s presence makes him safe, and being thus safe, he is secure and confident. So he shuts his eyes in peace, though he may be lying in the open, beneath the stars, without defences or sentries. The Face brings light in darkness, gladness in want, enlargement in straits, safety in peril, and any and every good that any and every man needs. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.
Illustrator
Psalms 4
Hear me when I call, O God of my righteousness. Psalm 4 A gentle remonstrance A. Maclaren, D. D. This Psalm is mainly a gentle, earnest remonstrance with antagonists, seeking to win them to a better mind. The cry for an answer by deed is based on the name and on the past acts of God. The pronoun "my" is best attached to "righteousness," as the consideration that God is righteous is less relevant than that He is the source of the Psalmist's righteousness. Since He is so, He may be expected to vindicate it by answering prayer with deliverance. He who feels that all good in himself comes from God may be quite sure that, sooner or later, and by some means or other, God will witness to His own work. The strophe division keeps together the prayer and the beginning of the remonstrance to opponents, and does so in order to emphasise the eloquent, sharp juxtaposition of God and the "sons of men." Ver. 6 may be the continuance of the address to the enemies, carrying on the exhortation to trust. Vers. 7 and 8 are separated from ver. 6 by their purely personal reference. The Psalmist returns to the tone of his prayer in ver. 1; only, that petition has given place, as it should do, to possession and confident thankfulness. The Psalmist here touches the bottom, the foundation fact on which every life that is not vanity must be based, and which verifies itself in every life that is so based. The glad heart possessing Jehovah can lay itself down and sleep, though foes stand round. The last words of the Psalm flow restfully like a lullaby. ( A. Maclaren, D. D. ) The great trials of life Homilist. I. PRAYING. 1. A recognition of God's righteousness. He might have thought upon God now as the "author" of his righteousness, and felt that all that was righteous in his own heart and life came from God; or as the vindicator of his righteousness who alone was able to defend his righteous cause; or as the administrator of righteousness, conducting His government upon righteous principles and bringing even upon him only the sufferings he justly deserved. There is something deep in the soul of man which leads him to appeal to the righteous God when he feels himself to be the victim of fraud or violence. Even Christ Himself did so. 2. A remembrance of God's goodness. "Thou hast enlarged me when I was in distress." The reference is to some deliverance which he had experienced. He remembered, perhaps, the goodness of God to him when, ill the field guarding his father's flocks, he was delivered out of the paw of the lion and out of the paw of the bear; or His goodness to him in delivering him from the giant of Philistia. The memory of God's past mercies to him gave courage to his heart and an argument in his prayer now. Because God has helped us we expect Him to help us again, and thus we plead. Not so with man. The more our fellow being has helped us the less reason we have to expect His aid. Man's capacity for help is limited. The capability of God is unbounded. 3. An invocation of God's favour. "...Have mercy upon me and hear my prayer." Mercy is what we want. Mercy to forgive, to renovate, to strengthen the soul, to labour and to wait. II. REBUKING. David having addressed the righteous God in prayer, hurls his rebuke at his enemies. His rebuke is marked — 1. By boldness. "...O ye sons of men" — ye great men of the land — "...O how long will ye turn my glory into shame, how long will ye love vanity and seek after leasing. In this appeal the speaker's sense of honour, justice, truth seems to have run into a passion that fired and flooded his whole being. 2. By alarm. "...Know that the Lord hath set apart him that is godly for Himself: the Lord will hear when I call unto Him," which means, "Know this, the Lord will take care of me whom He has elected King to serve Himself, and He will hear when I call upon Him." Your opposition is futile. Beware, you are rebelling not merely against me, but against Omnipotence itself. It is a terrible thing to oppress or injure God's elected ones. 3. By authority. "...Stand in awe, and sin not, commune with your own heart on your bed, and be still. Selah." — Mind this. This command includes three things.(1) Cease from your rage. Let your insurrectionary passion be hushed. The soul under wrong passions is like a rudderless bark driven by the tempest; shipwreck is all but inevitable.(2) Retire to thoughtfulness. "Commune with your own heart upon your bed, and be still." It is in man's own soul that God meets with him, and communes with him as He did of old before the mercy seat.(3) Practise religion. "...Offer the sacrifices of righteousness, and put your trust in the Lord." What is righteous sacrifice? The consecration of our energies, our self, our all, to the service of justice, truth, and God. "...The sacrifices of God are a broken spirit, a broken and a contrite heart Thou wilt not despise." III. TEACHING. "There be many that say, who will show us any good? Lord lift Thou up the light of Thy countenance upon us." 1. The universal craving of humanity There are many that say unto us," etc. Men are everywhere craving for happiness. From shops and sanctuaries, from the peasant's cot and the prince's castle, from the bush of savages and the bench of senators, from all lands and lips. the cry is heard,. "Who will show us any good?" We are children walking m the dark, who will show us the way; we are dying with thirst, who will moisten our fevered lips; we are starving with hunger, who will give us any bread? Man, the world over, feels that he has not what he wants. 2. The only satisfaction of humanity. What is it? Fame, wealth, sensual pleasure, superstitious observances? No, these have been tried a thousand times, and failed. Here it is: "Lift Thou up the light of Thy countenance," which means the conscious presence and favour of God. IV. EXULTING. "...Thou hast put gladness in my heart more than in the time that their corn and their wine increased." Some render this from the time in which their corn and wine increased, supposing David to refer to the hour when abundant supplies began to come into him, an exile at Mahanaim ( 2 Samuel 16:1 ; 2 Samuel 17:28 ). This may be the correct version. The language in either version expresses the feelings of a soul happy in God. 1. God made him inwardly happy, even in his poverty. He had lost for a time his palace and his kingdom, and was dependent upon the supplies of friends. Yet he was happy, and who made him happy? "...Thou hast put gladness in my heart." God alone can make us happy anywhere and anywhen. "...Although the fig tree shall not blossom," etc. ( Habakkuk 3:17 ). What does Paul say? "...I glory in tribulation." Martyrs have sung in dungeons, and triumphed in flames. 2. God made him consciously secure. His enemies counted their millions. His death they desired. Yet what does he say? — "...I will both lay me down in peace, and sleep." God was his refuge and strength, etc. "...If God be for us, who can be against us?" Learn from this poem where happiness alone can be found. It is in God. An ancient Italian author, in one of his romantic legends, tells us of a tree, many branched, and covered apparently with delectable bunches of fruit; but whoso shook that tree in order to possess the fruit, found, too late, that not fruit, but stones of crushing weight came down upon his head. An emblem this of the tree of unholy pleasure. It is many-branched, it is attractive in aspect, its boughs bend with rich clusters of what seems to be delicious fruit, the millions of the world gather round it, and, with eager hands, shake it in order if possible to taste the luscious fruit. But what is the result of their efforts? Stones come tumbling down that paralyse the soul. "What fruit had ye in those things whereof ye are now ashamed; for the end of those things is death." ( Homilist. ) An appeal for mercy to the God of righteousness James Owen. I. THE PSALMIST'S APPEAL. This book is full of such appeals. It is remarkable that there has come down to us a book full of the most confidingly, reverent, pleading utterances, addressed to the unseen and eternal God. There are not many petitions in this Psalm. "Hear me when I call" — only "hear me," that is enough. Is there no heart to respond to us? Yes, He is hearing, that is enough. II. THE GROUNDS OF THE APPEAL. Two considerations on which the appeal is founded. 1. The character of God. Not simply "my righteous God," but "God, the author of my righteousness, from Whom all that is true and right in me has come." 2. And the goodness already experienced. "Thou hast enlarged me." It was not untried mercy. No one looks to history for a message of despair — at any rate, no good man — for he always finds that the storm ends in calm, that the darkest hour precedes the dawn, that the struggles result in progress. Let us also appeal for mercy to the God of righteousness, and take the past as an argument. There has been care in the past; there has been goodness in the past: Gethsemane is in the past; Calvary is in the past. Plead the past. ( James Owen. ) Thou hast enlarged me. Prayer and answer to prayer Thomas Horton, D. D. I. DAVID'S PRAYER FOR MERCY DESIRED. 1. The tide which David here puts upon God. "God of my righteousness." That is, the God who makes me to be righteous: the Author of it. Better here, the God that shows me to be righteous, that maintains my righteous cause. Look at this —(1) Directly in itself. God does own the righteousness of those who are His servants. This is grounded on His nature. His affection and His relation carries Him to it likewise. He is my God, and therefore the God of my righteousness. There is also His covenant and interest. In two ways God owns our righteousness. In clearing it and in avenging it.(2) Reflexively, as coming from David; who, having righteousness and equity on his side, does now with a great deal of boldness and confidence take himself to God for redress. Whence we see what is to be practised by everyone else. 2. The request itself. "Hear me when I call" has respect to David's complaint in case of injury. "Hear my prayer," that is, grant me that particular request which I desire of Thee. See his desire of being heard in his performance, "when I call." Attention must be given to the matter of prayer, that it be such as is according to God's will; the manner of prayer, that it be with zeal, fervency, and intention; the principle of prayer, that it be done in faith. There should also be the ordering of ourselves in other things suitable hereunto, as their hearing of God Himself. Hearing of others in their necessities: abstaining from all kinds of sin whatsoever. 3. The terms whereupon he deals with Him. On account of mercy, grace, and favour. We must have recourse to His mercy, and urge upon Him this consideration above all others. Let us make much of this attribute of mercy, and improve it to our own comfort and advantage. II. DAVID'S ACKNOWLEDGMENT OF MERCY RECEIVED. God loves to manifest His power in deliverance. He brings into distress, and so from thence takes occasion to enlarge. There is a double enlargement, one of state and condition; the other of heart and affection. There is a double enlargement of spirit, the one is in order to duty, the other in order to comfort. ( Thomas Horton, D. D. ) Spiritual enlargement W. M. Statham. This enlargement is the great thing to be desired and sought after in all our histories. Sin dwarfs us — it lowers us alike in the scale of creation and in the scope of our immortal being. So possible is it for all true spiritual life to be crushed, all inward growth and spiritual development to be repressed, by worldliness of heart and aim. The contrast therefore is a study; enlargement of estate, or enlargement of soul. "Thou hast enlarged me. Here is a beautiful consciousness. I. THE CAUSE REVEALED. "When I was in distress." Distress had driven me to Him Who revealed me to myself. He diminished my estate and my health; but He enlarged me. II. THE QUESTION SUGGESTED. Why? Because I am a man capable of enlargement. You cannot enlarge the merely finite like this. Every spiritual advance is only a step upward and onward in the immortal ascent, every enlargement is only a prophecy of yet wider range. Not one word can be said too much of the majesty of the soul. Standing on the verge of eternity after long years of life, the soul is yet young, and feels the immortal pulses. It is just beginning to know. Unless we grow in grace we may question if we are Christians at all, for life means growth, and the knowledge of God is the infinite study of eternity. III. THE INFLUENCE CREATED. An enlarged man has a glorious might of personal influence; such a man elevates social intercourse as he moves among his fellows, and treats their interests in the light of their larger being. The enlarged man seeks to have part in the kingdom which brings life and peace to all his brethren in Christ. IV. THE EXPECTATION ENJOYED. For what is all this enlargement given? Surely the Divine ministries have a worthy end and aim, or else we have a mystery in man which we have in no other sphere of use or adaptation. The soul implies Divine training and immortal rest. Heaven is the corollary of soul life. Faint not under the good hand of God, for He will exalt you in good time. The enlarged life will have a sphere, where it can enjoy and serve God, forever and for evermore. Thus, too, may we bear distress aright. ( W. M. Statham. ) Enlargement in distress J. G. Lambert, B. D. This Psalm and the previous one are Psalms of distress, utterances of a soul that is crying to God out of the depths; yet, none the less, they are songs of faith, hope, rest in God. In the text we see that gladness comes out of the sorrow, and light shines out of the darkness. I. THROUGH DISTRESS THERE COMES AN ENLARGEMENT OF PERSONAL CHARACTER. 1. Suffering strengthens character; brings to light the hidden qualities of a man, and teaches him courage, endurance, and self-reliance. I have read of a great botanist who was exiled from his native land, and had obtained employment as an undergardener in a nobleman's service, that while in this situation his master received the present of a valuable plant, the nature and habits of which were quite unknown to him. It was given to the care of the head gardener, and he, supposing it to be of tropical growth, put it into a hothouse, and treated it like other hothouse plants. Under this treatment the plant began to wither and die. One day the undergardener asked permission to examine it, and as soon as he had done so he said, "This is an Arctic plant, and you are killing it with this hothouse treatment." So he took it out to the open air, and heaped ice round it, to the great astonishment of the head gardener. The result justified his wisdom; for the plant was soon perfectly healthy and strong. This story is a parable of human character. It is ease, not difficulty, that is dangerous. Put a man under hothouse treatment, surround him with luxury, hedge him in from opposition; and you take the surest means of sapping him of life and power. Teach him to suffer; and you teach him to be strong. 2. But in a large character, sympathy must be present as well as strength. Without sympathy no character can possess that breadth which is so essential to its perfecting; and there is no such teacher of sympathy as suffering. II. THINK OF THE LARGER AND SURER PLACE WHICH SUFFERING GIVES US IN THE WORLD OF MEN. There is something in the experience of suffering which enhances a man's social influence. In every walk of life the men of sorrows are the men of power. We may not be able fully to explain why this is so; but we know quite well that the very fact of suffering gives a man a claim upon us, and a hold over us, which nothing else can give. "Under our present conditions," says one, "there is something in the very expansiveness of joy which dissociates, while sorrow seems to weld us together, like hammer strokes on steel." Do we not find that the influence which Jesus exerts is an emanation from His Cross? He was made "perfect through sufferings" — not perfect in His own nature, for that was perfect already, but perfect in His power to touch and save and bless; and so His dominion was enlarged through His distress. III. No doubt David was thinking most of all of a religious enlargement — AN ENLARGEMENT OF HIS HEART TOWARDS GOD, AND AN ENLARGEMENT OF GOD'S MERCY TOWARDS HIM. 1. Men are enlarged through their distress. Their horizon grows wider and deeper. The sunlight fades, the night falls; but in the darkness a greater and more glorious world appears; for the stars shine out from the immeasurable depths — those "street lamps of the City of God." 2. Our enlargement in distress does not lie only in our new thoughts about God, but in God's new mercies towards us. The Lord has special mercies for His children in distress, as a mother has kisses and fond soothing words for her little child who has hurt himself by a fall. Did you ever consider this, that there are stores of blessing held in reserve within the eternal treasuries, the fulness of which you can only know in the day of trial? 3. In one of two ways distress works — it makes a man either better or worse. We have seen it making people narrower and more selfish and more sullen. We have also seen it making them broader and more sympathetic, more considerate and more gracious. All depends upon their way of meeting it. Meet it in the Psalmist's faith, hope, and patience. ( J. G. Lambert, B. D. ) Him that is godly. Psalm 4:3 The godly man George Fisk, LL. D. "The godly." They are evidently a distinguished, a peculiar people. They have undergone a process of change. There may be a very exalted scale of morals observed by men, but still it amounts not to the scriptural idea of godliness, for all that comes within the range of moral observance may be entirely without reference to God. Godliness is a state of mind and heart which is derived from a source higher than man. I. THE SOURCE OF GODLINESS. It must be God Himself; Almighty power, acting out the dictates of Almighty grace and love, can alone bring a sinner, from his state of abject denudation, near to God, and pour into his nature the renovating spirit that shall bring upon him the lineaments of that perfection in which he was at first created. If God "sets apart" or "chooses" a sinner, therefore, it is in order that there may be produced in him affinity to Christ, likeness to Christ — likeness to Christ in principle, in desire and intention, in motive, in affections, in actions. Incidental to this, and essential to it, is the conviction of sin which the Spirit of God creates in the heart. It includes also a closing with the terms of salvation, on the part of the sinner — the laying aside of sin in the act, though he cannot lay it aside, in his own will, in its inward power and principle — the laying aside of sin in the act, and looking for grace that shall subdue sin in its power. It includes also the acceptance of a free pardon of all past sin — an assurance of the imputation of all sin to the Saviour, in order to its expiation, and the impartation of the Saviour's righteousness to the sinner, in order to his justification. It includes that simple exercise of faith which is of God's bestowment. II. THE END PROPOSED. "The Lord hath set apart him that is godly for Himself." He is brought into a state of sonship with God. He may not at first have, but he expects to have, the witnessing of the Spirit. God has created all things in the universe for His own glory. We may at first, while contemplating the great purposes of the gospel, imagine that God's primary end was to rescue the lost and to pardon the guilty. But by man's creation God glorified Himself, and by man's fall He acquired glory, inasmuch as in the recovery of man was brought into exercise that bright and blessed attribute of mercy which could not otherwise have been manifested. III. THE PRIVILEGES CONNECTED WITH A STATE OF GODLINESS. "The Lord will hear when I call unto Him." How full of privilege is this avowal and assurance! It implies that — 1. The godly man has the privilege of access, when he will, to "the King of kings and Lord of lords." The presence chamber is never closed. The believer has a kind of precedence of others into the presence of the Sovereign. 2. The godly man has a claim upon God; and this we would put in the strongest terms. At first he has no claims on God; but being conformed to the image of Christ, or even beginning to be conformed, he immediately has a claim on Him — a claim based on God's paternity. 3. To "hear" in Scripture language means to "answer." The Lord will hear on account of the agreement there is between the Spirit that animates the believing heart and his own mind and intention. Tell me what is in the wide world, for which men are bartering such blessed prospects for eternity, worth a moment's notice, when godliness, with all its happy privileges, is fully set before you at the foot of the Cross of the Redeemer? ( George Fisk, LL. D. ) Stand in awe. Psalm 4:4 Awe of God J. Slade, M. A. All sin is an offence against God, and nothing tends more powerfully to correct it than worthy thoughts of God, and of our relation to Him. They who have no habitual thought of God, who set Him not before them in their daily walk, find no principle and no power present with them to prevent the admission and indulgence of evil. If you would cease from shining, stand in awe. Let there be a fear and dread upon your mind, arising from a sense of the power, and holiness, and justice, and presence of the Almighty. There is nothing which can enable us to stand firm and upright in the presence of evil, but a due sense of the presence of Almighty God, and of the relation which we bear to Him under the gospel covenant. If the awful feeling, the sense which is due from every rational creature to the Creator, were formed, and cherished, and carried into the scenes of daily life it would become a powerful preservative from sin. To impress our hearts deeply consideration should be had of those declarations of holy writ which assure us that the necessity of a pious awe is by no means done away under the covenant of loving kindness and tender mercy. ( J. Slade, M. A. ) The duty of reverence J. Logan, F. R. S. E. I. THE ADVANTAGES OF MAINTAINING SERIOUSNESS AND DEVOUTNESS OF MIND. The greatest of happiness consists in regulating, with propriety, the various offices of human life. Every department of life is beautiful in its season. There is a time to be cheerful, and a time to be serious: an hour for solitude, and an hour for society. A serious frame of mind is the guardian and the protector Of religion, and it also associates with other virtues which belong to the Christian character. This serious frame of mind cherishes those higher virtues of the soul which are called "the armour of God." In the solemn silence of the mind are formed those great resolutions which decide the fate of men. This temper is no less favourable to the milder virtues of humanity. A serious mind is the companion of a feeling heart. II. THE SUITABLENESS OF THIS TEMPER OF MIND TO OUR PRESENT STATE. 1. It is suited to that dark and uncertain state of being in which we now live. Human life is not formed to answer those high expectations which, in the era of youth and imagination, we are apt to entertain. 2. The propriety of this temper will appear if we consider the scene that soon awaits us, and the awful change of being that we have to undergo. 3. This frame of mind is peculiarly proper for you now, as a preparation for holy communion. ( J. Logan, F. R. S. E. ) Awe and trust J. H. Jowett, M. A. Words like awe, fear, trembling appear to be almost obsolete now. Our speech finds its emphasis in such words as happiness, joy, peace, comfort. The Psalmist throws us back to quite a different plane. This man had a vision of the great White Throne. He had been contemplating the terrors of the Lord. His levity is changed into trembling; his indifference is broken up in awe. Why is there so little awe in our religious lives today? Is it because we have lost the Face of God? We gather up all the gracious promises. We lift them out of their context. Promises gathered in their relationship to warnings will tend to our good. We see the same tendency in our choice of hymns. We do not like the hymns in which the whirlwind sweeps and drives. We prefer the hymns that are just filled with honey. Many of us have lost the severities of the New Testament. It is because these terrors are left out in our religious conceptions, and in our preaching, that the frivolity of men is gratified and coddled by illegitimate sweetness. We must re-proclaim the elements of severity which minister to a bracing holiness. Men do not feel the power of the gospel when in Christ they discern nothing to fear. Thomas Boston said that the net of the gospel needed to be weighted with the leads of the terrors of the law, or it would lightly float on the surface and no fish be caught. We must steadily keep in view the sterner patches of the New Testament teaching. We must contemplate the whiteness of the Eternal, and stand in awe, "and put your trust in the. Lord." How graciously the passage closes . The. awe and the trembling converge m fruitful trust! The discovery of the holy Sovereignty, the discovery of personal defilement, the discovery of a Redeemer, are consummated in the discovery of rest. When I have found my "righteousness" my part is now to trust. The awe, the purity of the holy Sovereignty will become mine. Trust keeps open the line of communication between the soul and God. Along that line convoys of blessedness are brought into the heart; manifold gifts of grace for the weak and defenceless spirit. When I trust I keep open the "highway of the Lord," and along that road there come to me from the Eternal my bread, my water, my instructions, my powers of defence. "I can do all things through Christ who strengtheneth me." I can work out my own salvation with fear and trembling." ( J. H. Jowett, M. A. ) Reverence D. L. Francis, M. A. The most prominent sin of this age is flippancy. Familiarity breeds contempt. In many instances knowledge only leads men to treat law as a light thing, and its operations with thoughtless neglect. How can this evil be overcome? The answer is not far to seek; it is by fostering in men the principle of awe that David here enjoins. I. WE SHOULD STAND IN AWE BEFORE NATURE. The stupendous magnificence and mysterious changefulness of nature appeal to even the most apathetic and thoughtless. No part of nature and of human life is free from the dominion of law. Everything has its own peculiar laws. II. WE SHOULD STAND IN AWE BEFORE CONSCIENCE. The knowledge of right and wrong is co-extensive with the existence of humanity. It is the essential basis of society, and of all mutual intercourse of men. Under the shadow of this great possession all men meet as brothers. We realise the influence of conscience first as our teacher. III. WE SHOULD STAND IN AWE BEFORE EXPERIENCE. Instinct is the stronger force in the animal life, and reason the stronger in human life. Experience is peculiarly the guide and teacher of humanity, and he who cannot profit by its teaching fails to progress as a man should. Experience is one long series of revelations to a man. No one can stand before the revelations of experience without feeling awed. If we reach a definite realisation of the magnificence of human life, the majesty of man, and the God-like powers, high purposes, and glorious destiny that, as Christ shows, are ours, we will be so filled with awe that sin will become an abhorrent thing to us. If we stand in awe we cannot sin. ( D. L. Francis, M. A. ) And sin not. The nature and consequences of sin T. J. Judkin, A. M In uttering the word "sin" how few are there amongst men, even though serious minded, who connect with it sentiments and feelings corresponding to its own true force and significance! Yet this is a word pregnant with all the terrible calamities which flesh is heir to. I. THE NATURE OF SIN. 1. Sin is a gathering evil. Its first indulgence ends not in itself, but the gratification strengthens the desire. The first act of sin will often make a second necessary, by placing us in situations which we had not contemplated. 2. Sin is a deceiving power. It always wears a mask. It allures under the semblance of beauty, hiding its serpent length among the roses. 3. Sin is a gradual hardening of the heart. Every fresh act of sin is the shutting up of some pore of moral sensibility. 4. Sin is ineffaceable. The action that is done cannot be undone. 5. Sin is a contagious evil. It affects those about us. II. THE CONSEQUENCES OF SIN. Generally the loss of health, life, reputation, friends, the loss of fortitude under trials, consolation in suffering, the loss of peace in a world of strife, the loss of hope in nature's most despairing hour, the loss of a calm assurance at the last. Ponder the recorded judgments of God, this will strengthen your fear of Sin. And remember against whom you sin. A God, a merciful God, a Father, a King: against your Redeemer, and the interests of your immortal souls. ( T. J. Judkin, A. M ,) Plain directions to those who would be saved frown sin I. FEEL REVERENT AWE. "Stand in awe." Tremble, and sin not. Awe is not a common emotion nowadays, Men are triflers rather than tremblers. True religion must have a savour of awe about it, for — 1. There is a God, and He is our judge. 2. There is a life to come. Behold that day of wrath when justice will sit upon the throne! II. THOUGHTFUL SELF-EXAMINATION. 1. Think of the state of your heart. Are you right with God? 2. Commune with your heart in loneliness and quiet. 3. Think for yourself. 4. Keep on thinking, till you come to be still. III. APPROACH UNTO GOD ARIGHT. "Offer the sacrifices of righteousness." Interpret thus, come to God in His own way, as Israel came bringing their sacrifices. They first made confession of sin. Bring the offering which God has divinely appointed and provided. Come to God by faith in Christ; plead His precious blood. IV. EXERCISE FAITH. "Put your trust in the Lord." As willing to receive you. As He reveals Himself in Christ. For His Holy Spirit to renew you. For everything. ( C. H. Spurgeon . ) The duties of religion Charles Hickman, D. D. Religion is to be improved by exercise and application of mind. There is a certain art of virtue. In this art no man was ever so well accomplished as the Psalmist. Here he discovers to us the gradual progress which a good man makes in this art. 1. THE GREAT BUSINESS OF RELIGION IS TO TEACH US NOT TO SIN. To subdue our unruly lusts, and reduce our troublesome affections, and to bring every rebellious thought into subjection to the will of God; to restore virtue to its proper place, and reason to its due command; and to recover the natural freedom of our will from the tyranny of our passions, and the usurpation of vice. There is nothing of greater moment to us than to form our minds aright, to keep a strict hand upon our manners, and critically to confine ourselves to the paths of life. To correct our extravagance, and to keep us within the bounds of wisdom, is the proper work of religion. In our miserable lost estate, whilst we were tied and bound with the chain of our sins, God in His mercy instituted a holy religion to set us free, and restore us to that paradise of innocency from which we fell. II. THE WAY NOT TO SIN IS TO "STAND IN AWE." There is nothing but an awful regard for God, and a just respect for His holy attributes, that can effectually put a restraint upon us, and overrule the violence of our passions. What other design had God in imposing religious worship on us, but that it might bring us to a religious awe, that having God more immediately in our thoughts, and all His holy attributes before our eyes, we might learn to purify ourselves even as He is pure, and to abhor those sins of ours that make us unworthy of His Presence. Fear is now become a necessary qualification in man, not only to preserve his virtue, but to accomplish his nature too. III. THIS RELIGIOUS AWE IS TO BE WROUGHT IN US BY "COMMUNING WITH OUR OWN HEARTS." It is a great art and excellence in man to know how to think; to look into the nature of human actions; to weigh well the causes and compare the consequence of things. When God reckons with the world for sin, ignorance may be some excuse, but inconsiderateness is none at all. Whensoever we find ourselves tempted into sin, and see our virtue strongl
Matthew Henry
Psalms 4
4:1-5 Hear me for thy mercy-sake, is our best plea. He who will not ask such blessings as pardon, and justifying righteousness, and eternal life, must perish for the want of them. Alas! that so many should make so fearful a choice. The psalmist warns against sin. Keep up holy reverence of the glory and majesty of God. You have a great deal to say to your hearts, they may be spoken with, let it not be unsaid. Examine them by serious self-reflection; let your thoughts fasten upon that which is good, and keep close to it. Consider your ways, and before you turn to sleep at night, examine your consciences with respect to what you have done in the 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. Upon a sick-bed, particularly, we should consider our ways. Be still. when you have asked conscience a question, be serious, be silent, wait for an answer. Open not the mouth to excuse sin. All confidence must be pan answer. Open not the mouth to excuse sin. All confidence only: therefore, after commanding the sacrifices of righteousness, the psalmist says, Put your trust in the Lord. 4:6-8 Wordly people inquire for good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; but what are all these worth? Any good will serve the turn of most men, but a gracious soul will not be put off so. Lord, let us have thy favour, and let us know that we have it, we desire no more; let us be satisfied of thy loving-kindness, and will be satisfied with it. Many inquire after happiness, but David had found it. When God puts grace in the heart, he puts gladness in the heart. Thus comforted, he pitied, but neither envied nor feared the most prosperous sinner. He commits all his affairs to God, and is prepared to welcome his holy will. But salvation is in Christ alone; where will those appear who despise him as their Mediator, and revile him in his disciples? May they stand in awe, and no longer sin against the only remedy.