Psalms 4:1

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

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. Title.

Psalms 4 The chief musician; the master or director of the sacred musicians and music of the temple; of whom see 15:16,17 25:1,2 34:12,13. Heb. To him that overcometh, or excelleth, or triumpheth, to wit, in his profession of music. On Neginoth; or, on stringed instruments, as this word is translated, ; for the Hebrew verb niggen, whence this is derived, signifies to play with the hand upon an instrument, 18:10. This Psalm is, for the matter or substance of it, much like the former, and seems to have been made upon the same or some other like occasion, when he was distressed either by Absalom, or by Saul, or by some other great and powerful enemies. David prayeth for audience, . He reproves the wicked, . The privilege of the godly, and his faith in God, . An exhortation to duty, ,5. The ungodly satisfied with earthly blessings, but the godly cannot be at rest without the favour of God, . O God of my righteousness; either the witness and defender of my righteous cause; or from whom I expect that righteous judgment and decision of my cause which I cannot obtain from mine enemies, who load me and my cause with manifold injuries and calumnies. Or, O my righteous God. Or, O God of my mercy; which title is given to God elsewhere, as ,17; whereas this title, O God of my righteousness, is not given to God in any other place of Scripture. O God, to whose mercy I owe all that I have or hope for: which was a very fit and powerful argument in prayer, and very agreeable to the following words, in which there is an acknowledgment of God’ s former mercies, and a petition for mercy. And so this and other words in Hebrew and Greek, which properly signify righteousness, are oft used for mercy or kindness, as 36:10 , and in many other places. Thou hast enlarged me, i.e. freed me from my former straits and troubles. So he urgeth God and strengtheneth his own faith with his former experiences. Have mercy upon me; thou mayst justly destroy me for my many and great sins, and therefore I flee from thy justice to thy mercy, on which all my hopes are grounded.

Psalms 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.To the chief Musician] Or, To the most excellent music master, 1 Chronicles 25:1-2, to the chief chanter, Asaph, was this, and some other psalms, committed, that they might be sung in the best manner, and with greatest care. So Alexander, on his death bed, left his kingdom τω Kρατιστω, Optimatum optimo, to him that should be the best of the best. Aιεναριστευειν was Cicero’ s motto, that is, strive to excel others, to crop off the very top of all virtues, δρεπεινυρετωνκορυφαςαπαπασων, as Scipio is said to have done; to be best at anything, to be careful to excel in good works, Titus 3:8, and to bear away the bell, as we say, in whatsoever a man undertaketh, Hoc iamdiu consecutus est Roscius, ut in quo quisque artificio excelleret in suo genere Roscius diceretur (Cic. de Orat.). On Neginoth] i.e. Instruments pulsatilia, stringed instruments, such as are to be touched, or played upon with the hand. Lord, saith Nazianzen, I am an instrument for thee to touch. Let us lay ourselves open to the Spirit’ s touch; and so make music. Ver. 1. Hear me when I call, O God of my riqhteousness] That is, O thou righteous Judge of my righteous cause, and of my good conscience. David speaketh first to God, and then to men. This is the right method. We therefore speak no better to men, because no more to God. It is said of Charles V, that he spent more words with God than with men. When we are vilified, and derogated by others, as David here was, let us make God acquainted with our condition, by his example. But why doth David beg audience and mercy in general only, and not lay open to God his particular grievances? Surely because he looked upon the favour of God as a complexive blessing, that perfectly comprehendeth all the rest; as manna is said to have had all good tastes in it. For particulars, David was content to be at God’ s disposal. "I humbly beseech thee, that I may find grace in thy sight, my lord, O king," said that false Ziba to David, 2 Samuel 16:4; q.d. I had rather have the king’ s favour than Mephibosheth’ s land. David really had rather have God’ s love and favour than all this world’ s good; and therefore so heartily beggeth it above anything. Thou hast enlarged me when I was in distress] Heb. Thou hast made room for me. Hoc autem in prophetia dictum est, saith R. David. This was prophetically spoken. Thou hast, that is, thou wilt enlarge me who am now in distress.

(1) Hear me.—Better, In my crying hear me, God of my righteousness.The conception of God as supremely just, and the assertor of justice, is one of the noblest legacies from the Hebrew faith to the world. It is summed up in the question, “Shall not the judge of all the earth do right?” The strength of the innocent in the face of calumny or oppression lies in the appeal to the eternal source of righteousness. Thou hast enlarged.—Better, in my straitness Thou (or, Thou who) hast made room for me. This is a thought very common in the Psalter, and apparently was a favourite phrase of David’s, occurring in Psalms 18:19 (comp. Psa. 4:36), and in other psalms attributed to him.

PSALM IV David prays to be heard, 1; expostulates with the ungodly, 2; exhorts them to turn to God, and make their peace with him, 3-5; shows the vain pursuits of men in search of happiness, which he asserts exists only in the approbation of God, 6, 7; commends himself to the Lord, and then quietly takes his repose, 8. NOTES ON PSALM IV This Psalm seems to have been composed on the same occasion with the preceding, viz., Absalom's rebellion. It appears to have been an evening hymn, sung by David and his company previously to their going to rest. It is inscribed to the chief Musician upon Neginoth, למנצח בנגינות lamnatstseach binginoth. Probably the first word comes from נצח natsach, to be over, or preside; and may refer to the precentor in the choir. Some suppose that it refers to the Lord Jesus, who is the Supreme Governor, or victorious Person; the Giver of victory. Neginoth seems to come from נגן nagan, to strike; and probably may signify some such instruments as the cymbal, drum, c., and stringed instruments in general. But there is no certainty in these things. What they mean, or what they were, is known to no man. Verse 1. Hear me when I call] No 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.

1, 2. An appeal to God, and an expostulation with men.

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.

1. O God of my righteousness—The author and judge of my righteousness. He appeals his righteous cause to God for judgment jointly with his prayer for help.