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1. |
Hear me. Compare 3:4. In Hebrew, this is the name
Shimei! |
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O God of my righteousness. Better, “O God of
righteousness, who is my God”. Or, simply, “the God who will
vindicate me” (Isa. 54:17; Jer. 23:6; 33:16). |
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Thou hast enlarged me when I was in distress. You have
delivered me from straitened, or narrow, circumstances. “Enlarged”
is related to an inheritance (Exod. 34:24; Deut. 19:8; Isa. 54:2). David is
thankful that his kingdom has been preserved in the past, and now he prays that
God will keep it secure yet again, through his greatest trial. |
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2. |
Sons of men. Beni ish, important
(self-important?) men: “princes”, like Absalom, or the sons of
Zeruiah. Compare “men of high degree” (Psa. 62:9). Such an
admonition as this verse was needed equally by David’s open enemies and
certain of his avowed friends. |
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My glory. The glory of David’s selection as king
led inevitably to the downfall of Saul and his house — for which David was
unjustly blamed (2 Sam. 16:7,8). Also, in becoming king, David was put in the
way of receiving closer scrutiny and consequently greater chastisement for his
own sins. His imprudent acts involving Bathsheba and Uriah brought shame upon
himself and his office, and led directly to the revolt of Absalom and the
current threats to his throne. |
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The children of Israel are condemned in Psa. 106:20 for
changing the “glory” of God into the shame of idolatry (Rom.
1:23). |
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Vanity. The empty vengeance desired by Abishai (2 Sam.
16:10; 19:22); the foolish pretensions of Absalom (2 Sam. 14:25,26). Compare the
vain imaginings of Psa. 2:1. |
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Leasing: Old English for lying (NEB) or falsehood (RV),
more familiar to Shakespeare’s than to modern ears. The meaning is
evidenced in the parallelism of 5:6: “them that speak leasing....deceitful
men”. |
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3. |
Set apart is s.w. used in Exod. 8:22; 9:4; 11:7 to
describe Israel separated from the Egyptians. During that awful yet wondrous
night of the Passover, there was death in all the houses of their enemies, but
the Israelites, set apart by divine protection, laid down to sleep in peace and
safety (cp. v. 8). This surely is how David must have felt as, fleeing from his
son Absalom’s men, he sought a brief respite. |
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The Lord hath set apart him that is godly for himself.
When God chooses a man, He chooses him for Himself — for Himself to
talk with, as a friend, a companion, and a delight. Since it is holiness that
fits any man to see God (Heb. 12:14), therefore holiness must be our main
object. |
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The Lord will hear when I call unto him. David’s
own response to his prayer in v. 1: “Hear me when I call, O
God.” |
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4. |
Stand in awe, and sin not. Ragaz
signifies to quiver, either in fear (Exod. 15:14; Deut. 2:25) or anger (Gen.
45:24; 2 Kings 19:27,28; Prov. 29:9; Isa. 28:21; Ezek. 16:43). Cited by Paul in
Eph. 4:26: “Be ye angry, and sin not; let not the sun go down upon
your wrath.” (Similar exhortations in Psa. 37:8; Prov. 16:32; James
1:19.) Related probably to Shimei and his cursing of David, in David’s own
words: “because the Lord hath said to him, ‘Curse David’
”. In the midst of such trials, David shows great humility, a sense of
subjection in the midst of sufferings, and a recognition of God’s hand in
all his experiences. These words echo David’s advice to his followers Joab
and Abishai (2 Sam. 16:9,10; cp. 19:22). (Compare also the unheeded request of
the “Sons of Thunder” in Luke 9:54-56.) |
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Commune with your own heart upon your bed becomes, in
Ephesians, “Let not the sun go down upon your wrath.” Let the day of
your wrath be also the day of your forgiveness and calm. In Eph. 4:27 Paul adds:
“Neither give place to the devil” (diabolos). Psa. 4
has no exact counterpart to this, but the historical context does: At the
cursing of Shimei, Abishai encouraged David to an act of vengeance, but was
rebuked with the words, “What have I to do with you, ye sons of
Zeruiah?” (2 Sam. 16:10). When, upon their return from flight, Abishai
renewed his request, David responded a second time: “What have I to do
with you, ye sons of Zeruiah, that ye should this day be adversaries
(satan) unto me?” (19:22). So, quite literally, in this matter
and at this time David did not “give place to the devil”. |
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Be still, or silent. Submit to whatever trials the
Father has placed upon you — for “the Lord is in his holy
temple” (Hab. 2:20); He has absolute control over all circumstances of
your life, and most assuredly will cause that all things — even the sorest
sufferings — will fall out for good (Rom. 8:28-39). |
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5. |
Sacrifices of righteousness refer to burnt offerings
(Deut. 33:19; Lev. 1:1-17), voluntary offerings associated with righteousness
rather than sin (Psa. 50:14; 51:19), signifying complete consecration and
dedication. A contrast with the hypocritical, blasphemous
“sacrifices” of Absalom (2 Sam. 15:7-9,12) — in which God
takes no pleasure (Eccl. 5:1). |
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Put your trust in the Lord. A sincere vow, in contrast
to the hypo-critical “vow” professed by Absalom to gain
David’s favor: 2 Sam. 15:7-9. |
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6. |
There be many... as in 3:2: chronic complainers and
agitators, ready prey for Absalom’s blandishments: 2 Sam. 15:4. |
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Who will shew us any good? There was now no priest with
David (see 2 Sam. 15:32-37) to pronounce the blessing of Num. 6:24-26 (i.e.
Lift up the light of thy countenance upon us; cp. Psa. 80:1), or to bring
reconciliation, assurance, and communion. So David must appeal directly to
God. |
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7. |
Thou hast put gladness in my heart. Compare Deut.
28:47; 33:28,29; and Rom. 15:13; and Paul’s speech to the people of Lystra
in Acts 14:17. RSV: “Thou hast put more joy in my heart than they have
when their grain and wine abound.” The assurance of the Lord’s
protection brings greater joy to the righteous man than all manner of material
bounty brings to the secular man! “It is better to feel God’s favor
one hour in our repenting souls, than to sit whole ages under the warmest
sunshine that this world affordeth.” Grain and wine are but fruit of the
world, but the light of God’s countenance is the fruit of
heaven. |
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Corn and wine = prosperity (Deut. 33:28; Isa. 55:1).
David gives thanks for the sustenance of his men and himself while in the
wilderness, knowing that those who seemed to be in great prosperity would
surely be cut off. |
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8. |
I will both lay me down in peace, and sleep. Compare
3:5. “Both” means simultaneously. So secure is David, even in the
midst of great “danger”, that he falls asleep immediately upon
laying down. |
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For thou, Lord, only makest me dwell in safety. Or,
“makest me dwell alone in safety” (“unafraid”: NEB).
That is, ‘I need none but Thee, O Lord, to keep me safe.’ The
“only” here may be a contrast with the “many” of v. 6.
The “only” or “alone” also echoes Deut. 33:28 again (cp.
v. 7 above). |
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O God of Righteousness! give ear When I entreat in reverent fear. When in distress Thou mad’st me great Shew mercy when I supplicate. Ye sons of men! how long will ye My glory turn thus shamefully? How long shall vain things be admired? How long shall leasing be desired? But know ye that the Lord apart Hath set the godly in His heart! Our gracious God will hear my voice And make my saddened soul rejoice. Walk ye in fear; naught sinful do! Upon your bed your thoughts review! Pay sacrifice of righteousness And from the Lord seek your redress! Many there are that proudly say, Why? who will show us good this day? O Lord, lift up Thy shining light Of countenance upon our sight! Thou didst implant within my heart Deep gladness, and didst joy impart, Greater than when their corn and wine Grew and increased in measure fine. I will both lay me down in peace, And sleep secure in tranquil ease, I dwell in safety, gracious Lord, By Thy sweet power and holy word. |
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