Unto the end, in verses. A psalm for David.

“"You have made room for me in distress." God has made room for [the psalmist] in two ways; one, because he heard his prayer, and two, because he heard quickly. It is a double grace not just to be heard but to be heard quickly. To be heard quickly and immediately in calamity is what he called "room," "In distress you made room for me." An unexpected calm disrupts the surge of calamity; the foaming sea is turned into a lake; the storms and tempests are changed into dew; enemies are made friends; and suppliants become givers of praise. "In distress you have made room for me." No longer as an infant do I open my mouth, for the providence of God, just like a mother, gives me food. "In distress you have made room for me." When I was longing for food, he filled me from the fruit of the earth of grain, wine and oil, so that not I alone but all those subordinate to me could enjoy them.”

“Prayer is no small bond of love for God, developing in us the habit of converse with him and encouraging the pursuit of wisdom.… We are, however, not as aware as we should be of the benefit of prayer, for the reason that we neither apply ourselves to it with assiduity nor have recourse to it in accord with God's laws. Typically, when we converse with people of a class above us, we make sure that our appearance and gait and attire are as they should be and dialogue with them accordingly. When we approach God, by contrast, we yawn, scratch ourselves, look this way and that, pay little attention, loll on the ground, do the shopping. If on the contrary we were to approach him with due reverence and prepare ourselves to converse with him as God, then we would know even before receiving what we asked how much benefit we gain.… [In receiving prayer] God, after all, looks not for beauty of utterance or turn of phrase but for freshness of spirit; even if we say what just comes into our mind, we go away with our entreaties successful.… Often we do not even need a voice. I mean, even if you speak in your heart and call on him as you should, he will readily incline toward you even then. In this way was Moses also heard, in this way also Hannah. No soldier stands by to scare people away, no bodyguard to cut short the proper moment; he is not the one to say, "Now is not a good time to make your approach, come back later." Rather, when you come, he stands listening, even if it is lunchtime, even if dinnertime, even if the worst of times, even if in the marketplace, even if on a journey, even if at sea, even if inside the courtroom before a judge, and you call on him, there is no obstacle to his yielding to your entreaty as long as you call on him as you should … being of sober mind and contrite spirit, approaching him in a flood of tears, seeking nothing of this life, longing for things to come, making petition for spiritual goods, not calling down curses on our enemies, bearing no grudges, banishing all disquiet from the soul, making our approach with heart broken, being humble, practicing great meekness, directing our tongues to good report, abstaining from any wicked enterprise, having nothing in common with the common enemy of the world—I mean the devil, of course.… This is the way you should be righteous; and being righteous you will be heard, since you have such an advocate.”

“"When I called, the God of my righteousness heard me" [Psalm 4:1]. When I called, God heard me, the Psalmist says, of whom is my righteousness. "In tribulation You have enlarged me." You have led me from the straits of sadness into the broad ways of joy. For, "tribulation and straitness is on every soul of man that does evil." [Romans 2:9] But he who says, "We rejoice in tribulations, knowing that tribulation works patience;" up to that where he says, "Because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us;" he has no straits of heart, they be heaped on him outwardly by them that persecute him. Now the change of person, for that from the third person, where he says, "He heard," he passes at once to the second, where he says, "You have enlarged me;" if it be not done for the sake of variety and grace, it is strange why the Psalmist should first wish to declare to men that he had been heard, and afterwards address Him who heard him. Unless perchance, when he had declared how he was heard, in this very enlargement of heart he preferred to speak with God; that he might even in this way show what it is to be enlarged in heart, that is, to have God already shed abroad in the heart, with whom he might hold converse interiorly. Which is rightly understood as spoken in the person of him who, believing on Christ, has been enlightened; but in that of the very Lord Man, whom the Wisdom of God took, I do not see how this can be suitable. For He was never deserted by It. But as His very prayer against trouble is a sign rather of our infirmity, so also of that sudden enlargement of heart the same Lord may speak for His faithful ones, whom He has personated also when He said, "I was an hungered, and you gave Me no meat; I was thirsty, and you gave Me no drink," [Matthew 25:42] and so forth. Wherefore here also He can say, "You have enlarged me," for one of the least of His, holding converse with God, whose "love" he has "shed abroad in his heart by the Holy Ghost, which is given unto us." [Romans 5:5] "Have mercy upon me and hear my prayer." Why does he again ask, when already he declared that he had been heard and enlarged? It is for our sakes, of whom it is said, "But if we hope for that we see not, we wait in patience;" [Romans 8:25] or is it, that in him who has believed that which is begun may be perfected?”

“To the conductor with melodies David established this psalm so that the Levites who conduct the melodies when singing on the platform should recite it. The expression of נצוח denotes those who apply themselves to the service, as the matter is stated (Ezra 3:8): “and appointed the Levites from twenty years old and upwards to conduct the work of the house of the Lord.””

“For the leader; with instrumental music (לַמְנַצֵּחַ בִּנְגִינוֹת - la-menatzeach bi-nginot): The [Rav Saadia] Gaon said: That this psalm is David's, and he gave it to one of the singers (ha-meshorerim) to play/sing (le-nagen oto) it perpetually (tamid), similar to [the interpretation of la-menatzeach as meaning] "forever" (la-netzach). And others said: That the Menatzeach is the appointed official (ha-pakid) who is the supervisor (sar) over the musicians (ha-menagnim). Similar [is the usage in (II Chronicles 34:13)] "and overseers (u-menatzchim) over them." And this [interpretation] is the correct one (ve-zehu ha-nakhon). And the Lamed [prefix] of la-menatzeach is opened [vocalized with a patach - לַ] because he [this specific leader] was well-known/definite. And the meaning of bi-nginot: [Some say] that it has two (shtei) melodies (ne'imot). And some say: A musical instrument (k'li shir) is called neginot [plural used for a type of instrument]. And according to my opinion: There were among Israel melodies (neginot) and songs (shirot) set to many different tunes/modes (ne'imot). And the meaning of bi-nginot [as a directive] is that it was the beginning of the song. And behold, the specific melody/tune (ha-niggun) was written down together with this psalm. This is similar to [other superscription terms like] La-ma'alot ("For Ascents" - e.g., Psalm 120), Al Alamot ("According to Alamot" - Psalm 46), Al Ayelet Ha-Shachar ("According to The Hind of the Dawn" - Psalm 22), Al Yonat Elem [Rechokim] ("According to The Silent Dove [of Distant Lands]" - Psalm 56), and Al Machalat ("According to Machalat" - Psalm 53, Psalm 88). [These all likely indicate the tune, mode, or instrumentation.]”

“For the Chief Musician: on Neginoth. A Psalm of David: – Our teachers of blessed memory have said (Shoher Tod, ad loc.) that “this Psalm was uttered in three kinds of praise, in nissuah (נצוח), in niggun (ןגוי), and in mizmor (מזמור).” It is evident that the (person called the) מנצח (“Chief Musician”) is the one who was over the singers, and that the Psalms were rendered under the direction of the(se) “Chief Musicians,” who assigned them to (certain) players and singers. [This view is supported by the fact that] you nowhere find [as titles] “For the Singer” or “For the Player,” but only For the Chief Musician. And accordingly we have in the Prayer of Habakkuk (3:19) “For the Chief Musician on my stringed instruments”; and so the text (1 Chron. 23:4) “to superintend (לנצח) the work of the house of the Lord.” It is written also (ibid. 15:21) “with harps set to the Sheminith to lead (לנצח).” And it is the case that there was a “Chief Musician” over the instrument called Neginoth and another over that called Sheminith. And the songs and the melodies and the praises were rendered each according to the melody known in connexion with them; for it was a great science and would stimulate the rational soul, and was reckoned in the category of secular sciences. And the instruments which were (used) in the Temple for praise were lutes, lyres, cymbals, trumpets, and a horn. The instruments also were classified according to melodies known in connexion with them. Of the melodies there was that called Alamoth, as in the text (1 Chron. 15:20) and written (Ps. 46:1), “Set to Alamoth. A Song.” And there was that called Neginoth, and in this the present Psalm was rendered. And there was one of them called Maskil, and there was one of them called Mikhtam. There was also Shiggaion, and there was Nehiloth, and there was Shigionoth, and there was Gittith. One of the instruments was called “Tenstrings,” another “Pipes,” and another “Minnim.” And each of these is classified in its melody as it was known to the masters of the science. We find also a text which says (i Chron. 23:5), “And four thousand praised the Lord with the instruments I made to praise.” It is not known, however, whether the instruments were in the hands of those who were actually reciting the Psalm, or whether they acted together – those who sang with the mouth, and opposite them those who played upon (musical) instruments. We find also another text which says (2 Chron. 7:6), “And the Levites with the instruments of music of the Lord which David the king had made to give thanks unto the Lord, for His mercy (endureth) for ever, when David praised by their ministry: and the priests sounded the trumpets before them.” And further it is written (ibid. 29:28), “and the singers sang and the trumpeters sounded.” Now the trumpets alone were in the hands of the priests, as it is written (Num. 10:8), “and the sons of Aaron, the priests, shall blow with the trumpets;” and the rest of the instruments were in the hands of the Levites; and so it is written (2 Chron. 29:26), “And the Levites stood with the instruments of David and the priests with the trumpets.””

“In the preceding Psalm, David implored the help of God against tribulations by praying, and, perceiving that he had been heard, exhorts others to trust in God. And this Psalm expresses the feeling of a man who, having experienced the divine mercy and benefits and justice, exhorts others not to despair. Its title is: Unto the end, a Psalm of a canticle, of David. In this title two things are to be considered for the whole book: namely, what it says, "a Psalm of a canticle," and second, what it says, "unto the end." As to the first, then, note that David, as we read in 2 Kings 6, composed the Psalm metrically, and sang before the ark with the psaltery. Therefore it is called a Psalm which is sung to the psaltery, but not without the psaltery. In certain Psalms, however, it is inscribed "A Psalm of David," where it is understood that it was made for the psaltery. In some it is inscribed "A canticle of David," because it was sung without instrument. In some, "A Psalm of a canticle of David," or the reverse, because that Psalm was sung at once with the human voice and to the psaltery. But in some, one or many would begin with the human voice without instrument, and one would respond with the psaltery; and these are entitled "a canticle of a Psalm." In some, however, one sang the Psalm with the psaltery, and others responded without the psaltery, and these are entitled "a Psalm of a canticle." And this is the literal difference; but mystically, and according to the Gloss, a Psalm signifies a good operation, while a canticle signifies the exultation of the mind concerning eternal things. But when both are set together in one Psalm, it is signified that it treats of both. As to what it says, "unto the end," if this be considered with regard to the thing figured by the Psalm, it is manifest that "unto the end" is understood, that is, unto Christ; Romans 10: "Christ is the end of the law, unto justice to every one that believeth." But if "unto the end" be considered according to the figure, it is given to be understood that it was sung for the completion of a work or a business, just as this Psalm was made for David's completed deliverance from the persecution of Absalom, as it were for a victory. Others say "to the victor," namely David, in the Psalms, because in composing Psalms he was always victorious, but this does not seem to be true. Now this Psalm is divided into two parts: for first it begins from the giving of thanks for benefits received, whence he says: "When I called upon him," and so on. Second, it ends in an exhortation of others that they be converted to God, there: "O ye sons of men," and so on. Concerning the first he does two things. For first he gives thanks for things past. Second he prays for things future, there: "Have mercy on me," and so on. Concerning the first he does two things. First he gives thanks that he has been heard. Second he shows how he was heard, there: "In tribulation," and so on. But it must be noted that here there is a double reading: one says "he has heard," the other has "thou hast heard," and with this Jerome agrees, saying "thou hast heard"; in this, however, there is no great force. He says therefore: "When I called upon thee, thou hast heard me," and so on. Where four things are to be considered. First he sets down the prayer and the being heard, whence he says: "thou hast heard." But he did not hear one not crying out, whence he says: "when I called upon him," which is to implore help in necessity. Psalm 119: "In my trouble I cried to the Lord, and he heard me." Likewise it is required that one be just, because if he hears sinners, it is out of mercy, it is not out of justice; and therefore he says: "of my justice"; there the Gloss: that is, "the giver of justice," or "of my justification." Psalm 33: "The eyes of the Lord are upon the just." Another thing, which is really first, is that a man attribute his justice to God, and not to himself, and therefore he says: "God." Against which is Romans 10: "Being ignorant of the justice of God, and seeking to establish their own," and so on. First, therefore, one must attribute one's good to God; second, have justice; third, cry out; fourth, be heard. Now the manner of being heard is described when he says, "in tribulation." He says "he has heard" and "thou hast enlarged," either because perhaps the Psalm was composed metrically, where it was necessary to change the construction for the sake of the meter, or because, in the manner of one praying, out of diverse feelings a man changes his manner of speaking. He says, however, "in tribulation thou hast enlarged me," because "thou hast enlarged" is more than "thou hast freed," as if he were to say: thou hast not only freed me, but in the very tribulation thou hast granted a breadth of heart. Psalm 17: "Thou hast enlarged my steps under me, and my feet are not weakened." Or it means a breadth of soul for patiently enduring, or a breadth of power, of which it is said in Genesis 9: "May God enlarge Japheth." Then, when he says, "Have mercy on me," namely removing whatever remained of past misery, and "hear my prayer," praying for future goods. Then, when he says, "O ye sons of men," and so on, he turns himself to the exhortation of others, and concerning this he does two things. First he rebukes sinners; second he exhorts them to amendment, there: "and know ye," and so on. Concerning the first he does two things. First he recalls their condition; second he charges them with fault, there: "why do you love"; he recalls their condition saying, "sons of men," which can be understood in two ways. First in a bad sense, thus: "sons of men," as men according to a lower nature, corruptible and prone to sinning. Genesis 6: "My spirit shall not remain in man for ever, because he is flesh." And again, chapter 8: "The sense and thought of men are prone to evil from their youth." "Sons of men," therefore, as if he were to say: you show yourselves to be sons of men, that is, of sinners, namely of Eve and Adam — how long will you be heavy of heart? Isaiah 1: "Woe to the sinful nation, a people laden with iniquity," and so on. Second, in a good sense, because man, inasmuch as he is man, is the image of God, whence "sons of men," not of beasts. Psalm 48: "Man, when he was in honor, did not understand," and so on. And, "O heavy of heart," that is, because you ought to have a heart grave and stable — how long will you not be converted to God? And this is what Jerome has: "Sons of man, how long, O my glorious ones, will you shamefully love vanity, seeking a lie"; and thus he fittingly charges the fault: "why do you love," and so on. For in sin two things are to be considered, namely the will adhering to the thing, and the disordered intention. First, therefore, he touches on the disordered love when he says, "why do you love," that is, something vain, not solid — for temporal things indeed are vain, because they do not contain what is solid, but a passing good. Ecclesiastes 1: "Vanity of vanities, and all is vanity." "Why then do you love," and so on, as if he were to say: why do you love temporal things? Second, he touches on the depraved intention when he says: "and seek after lying," that is, why do you love riches, that you may have sufficiency? For Ecclesiastes 5: "The covetous man shall not be satisfied with money." Jeremiah 5: "I beheld the earth," and so on; or "a lie," that is, an idol, 1 Corinthians 8: "An idol is nothing." How long, therefore, will you love, and seek this, and not be converted to God? Second, when he says, "and know ye," he exhorts sinners to amendment, and concerning this he does three things. First he recalls the benefits shown to himself. Second he exhorts that they return to God, there: "be angry," and so on. Third he shows his own preeminence over them in goods, there: "thou hast given gladness," and so on. He says therefore, "and know ye," and so on. But it must be noted that here in the Greek it is "diapsalma," but in the Hebrew it is "sela," which Jerome translated as "happily," or "always." "Diapsalma," therefore, is a division of the Psalm; for when they were singing, certain intervals were made in the Psalm, so that it might be shown that what followed pertained to another matter, according to Augustine. But against this is the fact that, according to this, "diapsalma" would never be found at the end of a Psalm, yet in Jerome's Psalter "sela" is found at the end of a Psalm. And therefore "sela" is taken from the word "salon," that is, "peacefully." And this agrees with Jerome, who interpreted it as "happily." Thus, therefore, better "peacefully," as it were "always," and this is what "sela" conveys. Now the benefit which he recalls is twofold: one concerning the past, and the other concerning the future, there: "the Lord will hear." As to the first he says, "and know ye," and so on; and since it is the beginning of a sentence, it is continued from the heart of the prophet, just as that at the beginning of Ezekiel: "Now it came to pass in the thirtieth year," and so on. For "sela," which is interpreted "diapsalma," is placed here, which notes an interruption. Or it is continued with what precedes, as if he were to say: do not love vanity, and know why? Because "the Lord hath made wonderful," and so on. Behold how many good things he has done for me, because, namely, he "hath made wonderful," that is, he has rendered wonderful. It can also be continued otherwise, according to the Gloss, as if he were to say: know that these things are vain, and know what you should follow: because "the Lord hath made wonderful," that is, Christ, principally understood through the figure, who is the Holy of Holies, of whom Daniel 9 speaks: this one God showed to be wonderful by raising him up, and by setting him at his right hand. Also, every just man is wonderful, because the works of justice are greater than exterior miracles. Psalm 67: "God is wonderful in his saints." But Christ is most wonderful of all. Isaiah 9: "And his name shall be called Wonderful." As to the second he says, "the Lord will hear." Isaiah 65: "Before they shall cry, I will hear," and so on. Then, when he says, "be angry," he exhorts them to the amendment of life, and concerning this he does three things. First he exhorts that they withdraw from evil; second, that they tend toward the good, there: "offer up the sacrifice"; third he raises a question, there: "many say," and so on. Concerning the first it must be considered that sin in us for the most part arises from three things: namely, from the corruption of the irascible, the rational, and the concupiscible powers. First, therefore, he forbids the sin which arises from the first, whence he says, "be angry," and so on. This, however, is understood in three ways. First, of disordered anger, as if he were to say: it is permitted to us that a movement of anger arise in us; yet do not carry anger through to the act of sin. Ephesians 4: "Let not the sun go down upon your anger." Second, thus: "be angry," that is, against your own sins. Isaiah 63: "My own indignation itself hath helped me," and so on. And "sin not," namely again, as if he were to say: be angry against past sins in such a way that you do not commit others. Third, it is expounded thus, concerning anger through zeal: be angry against the vices of others, and yet do not sin by correcting them in a disordered way, because anger ought to be directed by reason. Second he forbids the vice of the rational power, namely simulation, saying: "the things which you say in your hearts" — supply, "let them be in you" — as if he were to say: do not be one thing in heart, and pretend another outwardly. Third he forbids what arises from the concupiscible power. "Be pricked with compunction," namely for the sins which you have committed, "upon your beds." Romans 13: "Not in chambering and impurities," and so on. Or it must be said that he touches on a twofold sin: namely of anger, as has been said, "be angry," concerning anger through zeal; second, of concupiscence, "be pricked with compunction — the things which you say in your hearts," that is, you think evilly, "upon your beds," that is, concerning hidden things, or in secret. And this the text of Jerome expresses more, who says: "speak, and be silent," that is, do not publish it by carrying it out in a disordered manner. Or it is understood of anger through vice, which he forbids to proceed to the deed, which is worse; or of anger against sins. Consequently he exhorts them to do good. And first he directs them concerning the beginning of good, saying, "offer up the sacrifice of justice," as if he were to say, namely, be pricked with compunction. Leviticus 4 commands that they offer sacrifice for sins. But the Lord does not care much for sacrifices of this kind. Psalm 39: "Sacrifice and oblation thou didst not desire, but thou hast perfected ears for me"; whence also you, "offer up the sacrifice of justice, and hope in the Lord" — "many say, who sheweth," and so on — that is, the sacrifice of satisfaction and penance. Romans 12: "Present your bodies to God, a living sacrifice, holy, pleasing to God," and so on. Second he directs them concerning the end of the good, saying: "and hope in the Lord," and so on, as if he were to say: be hoping in the Lord who has given you to work these things. Then, when he says, "many," he raises the question which "many," that is, the foolish, ask; for they say, "who sheweth us good things," as if they were to say: how can we know what these sacrifices are that are acceptable to God? Now he resolves this question when he says: "The light of thy countenance, O Lord, is signed upon us," as if he were to say: the natural reason implanted in us teaches us to discern good from evil; and therefore he says: "The light of thy countenance, O Lord, is signed upon us," and so on. The countenance of God is that by which God is known; just as a man is known by his countenance, so this is the truth of God. From this truth of God there shines forth a likeness of his light in our souls. And this is, as it were, a light, and it is signed upon us, because it is superior in us, and it is, as it were, a certain sign upon our faces, and by this light we are able to know the good. Psalm 88: "In the light of thy countenance they shall walk," and so on. Upon this, moreover, we are signed with the sign of the Spirit. Ephesians 4: "Do not grieve the Holy Spirit, in whom you are signed." And again, with the sign of the cross, whose seal has been impressed upon us in Baptism, and which we ought daily to impress. Song of Songs 8: "Put me as a seal upon thy heart." Then, when he says, "thou hast given," he sets down his own preeminence over those sinners in goods, as if they were to say to him: you exhort us on account of your benefits, but we have everything; therefore he compares temporal things with spiritual. And first he sets down the spiritual; second, the temporal, there: "from the fruit," and so on. Third, the preeminence of the spiritual, there: "in peace," and so on. He says therefore: it is true that all have the light of thy countenance upon them; but, O Lord, to the saints and to me thou hast given gladness, namely spiritual, in my heart, that is, so that I may rejoice in thee. Romans 14: "The kingdom of God is not meat and drink, but justice and peace, and joy in the Holy Ghost"; and this is the spiritual benefit. The wicked, however, have an abundance of temporal things, and therefore he says: "from the fruit of their corn, wine, and oil, they are multiplied," that is, enlarged. And by all these temporal things all the others are understood, because all are referred to the necessity of living, and thus corn is taken for food, and wine for drink, and oil for seasoning. Another reading has, "from the time of corn," where a twofold defect of these goods is hinted at, because temporal things are so called from time. Wisdom 2: "For our time is as the passing of a shadow." And because one does not suffice, it is necessary that there be many, therefore he says: "they are multiplied." Then, when he says, "in peace," he sets down the preeminence of spiritual things, as if he were to say: what excels among these? The sure gladness of heart. And this is evident for two reasons. First, because this good will be eternal, but that one is temporal; second, because this one is one and simple, that one is manifold. He sets down the second there: "for thou, O Lord, singularly," and so on. He says therefore, "in peace," and so on, as if he were to say: others rest in time, but I do not, rather "in the selfsame." Note, therefore, that even in the present life the just man is said to stand in the good, on account of four things. First, because he is not hindered outwardly, and therefore he says: "in peace." Isaiah 31: "My people shall sit in the beauty of peace," and so on. Second, from the unchangeableness of the things possessed, because this always remains the same, whence "in the selfsame." Psalm 131: "Jerusalem, which is built as a city, whose participation is in the selfsame." Third, because without anxiety, whence, "I will sleep." Song of Songs 2: "I sleep," and so on. Fourth, from rest from the labor of acquiring, whence he says, "and I will rest." And this can also be here in the present life according to an inchoation, because the saints have all these things here in some manner in God, but all these things will be perfectly in the homeland. And this I have therefore, says David, because I have the one thing in which all these things are; and this is what he says, "for thou, O Lord," and so on, as if he were to say: in one way, in a certain singular hope, "thou hast settled me," namely in eternal life, of which it is said below, Psalm 26: "One thing I have asked of the Lord," and so on. And this answers against what he said, "they are multiplied," so that, "for thou, O Lord," and so on, as if he were to say, in thee alone do I hope. And this the text of Jerome expresses more, which says: "because thou, O Lord, hast made me to dwell especially in security." Psalm 177: "It is good to confide, or to hope, in the Lord," and so on.”

“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 New 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. In these verses, 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. 1. 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. 2. 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. 3. 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." Note, (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." 4. He counsels them to make conscience of their duty (Psa 4:5): Offer to God the sacrifice of righteousness. We must not only cease to do evil, but learn to do well. Those that were disaffected to David and his government would soon come to a better temper, and return to their allegiance, if they would but worship God aright; and those that know the concerns that lie between them and God will be glad of the Mediator, the Son of David. It is required here from every one of us, (1.) That we serve him: "Offer sacrifices to him, your own selves first, and your best sacrifices." But they must be sacrifices of righteousness, that is, good works, all the fruits of the reigning love of God and our neighbour, and all the instances of a religious conversation, which are better than all burnt-offerings and sacrifices. "Let all your devotions come from an upright heart; let all your alms be sacrifices of righteousness." The sacrifices of the unrighteous God will not accept; they are an abomination, Isa 1:11, etc. (2.) That we confide in him. "First make conscience of offering the sacrifices of righteousness and then you are welcome to put your trust in the Lord. Serve God without any diffidence of him, or any fear of losing by him. Honour him, by trusting in him only, and not in your wealth nor in an arm of flesh; trust in his providence, and lean not to your own understanding; trust in his grace, and go not about to establish your own righteousness or sufficiency." In singing these verses we must preach to ourselves the doctrine of the provoking nature of sin, the lying vanity of the world, and the unspeakable happiness of God's people; and we must press upon ourselves the duties of fearing God, conversing with our own hearts, and offering spiritual sacrifices; and in praying over these verses we must beg of God grace thus to think and thus to do.”

“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 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. Nor 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. (h) . (i) "gratiosus esto mihi", Junius & Tremellius, Piscator, Cocceius.”

“Unto the end. Or as St. Jerome renders it, victory to him that overcometh; which some understand of the chief musician; to whom they suppose the psalms, which bear that title, were given to be sung. We rather understand the psalms thus inscribed to refer to Christ, who is the end of the law, and the great Conqueror of death and hell; and to the New Testament. — In verses, in carminibus. In the Hebrew, it is neginoth, supposed by some to be a musical instrument, with which this psalm was to be sung. — For David, or to David, to David , that is, inspired to David himself, or to be sung by him. (Challoner) — Lamnetseach, from nitseach, “to push to an end,” may signify (Haydock) to the end; and this sense is more noble than (Berthier) “To the precentor, or president.” (Calmet) — Binginoth. (Haydock) — “Over the female musicians.” (Calmet) — “To the chief of the singers on stringed instruments.” (Duguet.) — The psalms which have this title, relate to future times, and to the Church of Christ; (St. Augustine; Worthington) or were to be sung at the close of the Jewish festivals, &c. (Berthier) — This is considered as a sequel to the preceding, to thank God for the late victory over Absalom. (Calmet)”

“(Heb.: 4:2) Jahve is אלהי צדק, 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 בּצּר הרהבתּ לּי it is more probable that we have 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 (Bttch.), 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 לּי vid., on Psa 84:4.”