kecilkan semua
Teks -- Psalms 4:1-8 (NET)
Paralel
Ref. Silang (TSK)
ITL
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
The witness and defender of my righteous cause.
Wesley: Psa 4:2 - My glory By his glory probably he means that honour which God had conferred upon him.
By his glory probably he means that honour which God had conferred upon him.
Wesley: Psa 4:2 - Lying Those calumnies which they raised against him, to make him odious to all the people.
Those calumnies which they raised against him, to make him odious to all the people.
Wesley: Psa 4:3 - Godly Me, whom, though you traduce as an hypocrite, God hath pronounced to he a man after his own heart, 1Sa 13:14.
Me, whom, though you traduce as an hypocrite, God hath pronounced to he a man after his own heart, 1Sa 13:14.
Wesley: Psa 4:3 - For himself In his stead, or to be his vicegerent, as all kings are, and especially the kings of God's own people.
In his stead, or to be his vicegerent, as all kings are, and especially the kings of God's own people.
Be afraid, if not of me, yet of God, who hath engaged in my cause.
By prosecuting your rebellion against God's authority.
Wesley: Psa 4:4 - On your bed Calmly consider these things in the silent night, when you are at leisure from distracting business.
Calmly consider these things in the silent night, when you are at leisure from distracting business.
Unto God, that he may be reconciled to you.
Wesley: Psa 4:5 - Righteousness Righteous sacrifices; which requires that the persons offering them be righteous and do righteous things, and offer them with an honest mind, with fai...
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.
Of my followers, who are weary of waiting upon God.
Who will put an end to our troubles, and give us tranquility.
Wesley: Psa 4:6 - Lift up Upon me and my friends. Give us an assurance of thy love, and evidence it by thy powerful assistance.
Upon me and my friends. Give us an assurance of thy love, and evidence it by thy powerful assistance.
Wesley: Psa 4:7 - Thou hast Whatsoever thou shalt do with me for the future, I have at present unspeakable satisfaction in the testimonies of thy love to my soul; more than world...
Whatsoever thou shalt do with me for the future, I have at present unspeakable satisfaction in the testimonies of thy love to my soul; more than worldly persons have in the time of a plentiful harvest.
In tranquility of mind, resting securely upon God's promises.
JFB: Psa 4:1 - -- On Neginoth, that is, stringed instruments, as the kind of musical accompaniment. On other parts of title, see Introduction., The historical occasion ...
On Neginoth, that is, stringed instruments, as the kind of musical accompaniment. On other parts of title, see Introduction., The historical occasion was probably the same as that of the foregoing [see on Psa 3:1]. The writer, praying for further relief, admonishes his enemies of the vanity of attacking God's servant, exhorts them to repentance, and avows his confidence and peace in God's favor. (Psa 4:1-8)
JFB: Psa 4:1 - God of my righteousness Or, "my righteous God, as my holy hill" (Psa 2:6), who will act towards me on righteous principles.
Or, "my righteous God, as my holy hill" (Psa 2:6), who will act towards me on righteous principles.
JFB: Psa 4:1 - thou hast enlarged Expresses relief afforded in opposition to "distress," which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for t...
Expresses relief afforded in opposition to "distress," which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for the future.
JFB: Psa 4:4 - Stand in awe (Eph 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."
(Eph 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."
JFB: Psa 4:5 - -- Not only repent, but manifest penitence by sacrifices or righteousness or righteous sacrifices, &c.
Not only repent, but manifest penitence by sacrifices or righteousness or righteous sacrifices, &c.
Clarke: Psa 4:1 - Hear me when I call 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 multi...
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
Clarke: Psa 4:1 - God of my righteousness 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...
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
Clarke: Psa 4:1 - Thou hast enlarged me 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 n...
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.
Clarke: Psa 4:2 - O ye sons of men O ye sons of men - בני איש beney ish , ye powerful men - ye who are now at the head of affairs, or who are leaders of the multitude
O ye sons of men -
Clarke: Psa 4:2 - Love vanity Love vanity - The poor, empty, shallow-brained, pretty-faced Absalom; whose prospects are all vain, and whose promises are all empty
Love vanity - The poor, empty, shallow-brained, pretty-faced Absalom; whose prospects are all vain, and whose promises are all empty
Clarke: Psa 4:2 - Seek after leasing? Seek after leasing? - This is a Saxon word, from falsehood, from to lie. Cardmarden has adopted this word in his translation, Rouen, 1566. It is in ...
Seek after leasing? - This is a Saxon word, from falsehood, from to lie. Cardmarden has adopted this word in his translation, Rouen, 1566. It is in none of the Bibles previously to that time, nor in any after, as far as my own collection affords me evidence; and appears to have been borrowed by King James’ s translators from the above
Selah - Mark this! See what the end will be!
Clarke: Psa 4:3 - The Lord hath set apart him that is godly The Lord hath set apart him that is godly - חסיד chasid , the pious, benevolent man. He has marked such, and put them aside as his own property...
The Lord hath set apart him that is godly -
Clarke: Psa 4:4 - Stand in awe, and sin not Stand in awe, and sin not - The Septuagint, which is copied by St. Paul, Eph 4:26, translate this clause, Οργιζεσθε, και μη ἁμα...
Stand in awe, and sin not - The Septuagint, which is copied by St. Paul, Eph 4:26, translate this clause,
Clarke: Psa 4:4 - And be still And be still - ודמו vedommu , "and be dumb."Hold your peace; fear lest ye be found fighting against God. Selah. Mark this!
And be still -
Clarke: Psa 4:5 - Offer the sacrifices of righteousness Offer the sacrifices of righteousness - Do not attempt to offer a sacrifice to God for prosperity in your present rebellious conduct. Such a sacrifi...
Offer the sacrifices of righteousness - Do not attempt to offer a sacrifice to God for prosperity in your present rebellious conduct. Such a sacrifice would be a sin. Turn to God from whom you have revolted; and offer to him a righteous sacrifice, such as the law prescribes, and such as he can receive. Let all hear and consider this saying. No sacrifice - no performance of religious duty, will avail any man, if his heart be not right with God. And let all know, that under the Gospel dispensation no sacrifice of any kind will be received but through the all-atoning sacrifice made by Christ
Because of sin, justice has stopped every man’ s mouth; so that none can have access to God, but through the Mediator. By him only can the mouth of a sinner be opened to plead with God. Hear this, ye who trust in yourselves, and hope for heaven without either faith or dependence on the vicarious sacrifice of Christ.
Clarke: Psa 4:6 - Who will show us any good? Who will show us any good? - This is not a fair translation. The word any is not in the text, nor any thing equivalent to it; and not a few have quo...
Who will show us any good? - This is not a fair translation. The word any is not in the text, nor any thing equivalent to it; and not a few have quoted it, and preached upon the text, placing the principal emphasis on this illegitimate word
The place is sufficiently emphatic without this. There are multitudes who say, Who will show us good? Man wants good; he hates evil as evil, because he has pain, suffering, and death through it; and he wishes to find that supreme good which will content his heart, and save him from evil. But men mistake this good. They look for a good that is to gratify their passions; they have no notion of any happiness that does not come to them through the medium of their senses. Therefore they reject spiritual good, and they reject the Supreme God, by whom alone all the powers of the soul of man can be gratified
Clarke: Psa 4:6 - Lift thou up the light of thy countenance Lift thou up the light of thy countenance - This alone, the light of thy countenance - thy peace and approbation, constitute the supreme good. This ...
Lift thou up the light of thy countenance - This alone, the light of thy countenance - thy peace and approbation, constitute the supreme good. This is what we want, wish, and pray for. The first is the wish of the worldling, the latter the wish of the godly.
Clarke: Psa 4:7 - Thou hast put gladness in my heart Thou hast put gladness in my heart - Thou hast given my soul what it wanted and wished for. I find now a happiness which earthly things could not pr...
Thou hast put gladness in my heart - Thou hast given my soul what it wanted and wished for. I find now a happiness which earthly things could not produce. I have peace of conscience, and joy in the Holy Ghost; such inward happiness as they cannot boast who have got the highest increase of corn and wine; those Two Things in the abundance of which many suppose happiness to be found
To corn and wine all the versions, except the Chaldee, add oil; for corn, wine, and oil, were considered the highest blessings of a temporal kind that man could possess.
Clarke: Psa 4:8 - I will both lay me down in peace, and sleep I will both lay me down in peace, and sleep - Most men lie down, and most sleep, daily, for without rest and steep life could not be preserved; but ...
I will both lay me down in peace, and sleep - Most men lie down, and most sleep, daily, for without rest and steep life could not be preserved; but alas! how few lie down in peace! peace with their own consciences, and peace with God! David had then two great blessings, rest by sleep, and peace in his soul. He had a happy soul; and when he lay down on his bed, his body soon enjoyed its repose, as the conscience was in peace. And he had a third blessing, a confidence that he should sleep in safety. And it was so. No fearful dreams disturbed his repose, for he had a mind tranquillized by the peace of God. As to his body, that enjoyed its due rest, for he had not overloaded nature either with dainties or superfluities. Reader, are not many of thy sleepless hours to be attributed to thy disordered soul - to a sense of guilt on thy conscience, or to a fear of death and hell
Pray incessantly till thou get the light of God’ s countenance, till his Spirit bear witness with thine that thou art a child of God. Then thy repose will do thee good: and even in thy sleep thy happy soul will be getting forward to heaven
Calvin: Psa 4:1 - Thou hast enlarged me when I was in distress In these words there is shown the faith of David, who, although brought to the uttermost distress, and indeed almost consumed by a long series of cal...
In these words there is shown the faith of David, who, although brought to the uttermost distress, and indeed almost consumed by a long series of calamities, did not sink under his sorrow; nor was he so broken in heart as to be prevented from betaking himself to God his deliverer. By his praying, he testified, that when utterly deprived of all earthly succor, there yet remained for him hope in God. Moreover, he calls him the God of his righteousness, which is the same thing as if he had called him the vindicator of his right; 50 and he appeals to God, because all men everywhere condemned him, and his innocence was borne down by the slanderous reports of his enemies and the perverse judgments of the common people. And this cruel and unjust treatment which David met with, ought to be carefully marked. For while nothing is more painful to us than to be falsely condemned, and to endure, at one and the same time, wrongful violence and slander; yet to be ill spoken of for doing well, is an affliction which daily befalls the saints. And it becomes them to be so exercised under it as to turn away from all the enticements of the world, and to depend wholly upon God alone. Righteousness, therefore, is here to be understood of a good cause, of which David makes God the witness, while he complains of the malicious and wrongful conduct of men towards him; and, by his example, he teaches us, that if at any time our uprightness is not seen and acknowledged by the world, we ought not on that account to despond, inasmuch as we have one in heaven to vindicate our cause. Even the heathen have said there is no better stage for virtue than a man’s own conscience. But it is a consolation far surpassing this, to know when men vaunt themselves over us wrongfully, that we are standing in the view of God and of the angels. Paul, we know, was endued with courage arising from this source, (1Co 4:5) for when many evil reports were spread abroad concerning him among the Corinthians, he appeals to the judgment-seat of God. Isaiah also, fortified by the same confidence, (Isa 50:6 and following verse) despises all the slanders by which his enemies calumniated him. If, therefore, we cannot find justice anywhere in the world the only support of our patience is to look to God, and to rest contented with the equity of his judgment. It may, however, be asked by way of objection, Since all the purity of men is mere pollution in the sight of God, how can the godly dare to bring forward their own righteousness before him? With respect to David, it is easy to answer this question. He did not boast of his own righteousness except in reference to his enemies, from whose calumnies he vindicated himself. He had the testimony of a good conscience that he had attempted nothing without the call and commandment of God, and therefore he does not speak rashly when he calls God the protector and defender of his right. Hence we learn that David honored God with this title of praise, in order the more readily to set him in contrast with the whole world. And as he asks twice to be heard, in this there is expressed to us both the vehemence of his grief and the earnestness of his prayers. In the last clause of the verse, he also shows whence he expected to obtain what he needed, namely, from the mercy of God. And certainly, as often as we ask anything from God, it becomes us to begin with this, and to beseech him, according to his free goodness, to relieve our miseries.
Thou hast enlarged me when I was in distress Some think that David here promises himself what he had not yet experienced; and in the exercise of hope anticipates the manifestations of God’s grace with which he should afterwards be favored. But, in my opinion, he rather mentions the benefits which he formerly received from God, and by these strengthens himself against the time to come. Thus the faithful are accustomed to call to their remembrance those things which tend to strengthen their faith. We shall, hereafter meet with many passages similar to this, where David, in order to give energy to his faith against terrors and dangers, 51 brings together the many experiences from which he had learned that God is always present with his own people and will never disappoint their desires. The mode of expression which he here employs is metaphorical, and by it he intimates that a way of escape was opened up to him even when he was besieged and enclosed on every side. The distress of which he speaks, in my opinion, refers not less to the state of his mind than to circumstances of outward affliction; for David’s heart was not of such an iron mould as to prevent him from being cast into deeper mental anguish by adversity.
Calvin: Psa 4:2 - O ye sons of men // How long will ye love vanity? 2.O ye sons of men The happy result of the prayer of David was, that resuming courage, he was able not only to repel the fury of his enemies, but als...
2.O ye sons of men The happy result of the prayer of David was, that resuming courage, he was able not only to repel the fury of his enemies, but also to challenge them on his part, and fearlessly to despise all their machinations. That our confidence, therefore, may remain unshaken, we ought not, when assailed by the wicked, to enter into conflict without being furnished like David with the same armor. The sum is, that since God was determined to defend David by his own power, it was in vain for all the men in the world to endeavor to destroy him; however great the power which they otherwise might have of doing him injury. By calling those whom he addresses the sons, not of Adam, or of some common persons but of men, he seems by the way to reprove their pride. 52 I do not agree with certain Jewish expositors who think that nobles or men of rank are meant. It is rather an ironical concession of what they claimed to themselves, by which he ridicules their presumption, in esteeming themselves to be noble and wise, whereas it was only blind rage which impelled them to wicked enterprises. In the words how long, he condemns their perverse obstinacy; for what he means, is not that they were stirred up against him merely by some sudden impulses, but that the stubborn purpose of injuring him was deeply fixed in their hearts. Had not their maliciousness deprived them of their understanding, the many instances in which God had proved himself to be David’s defender would have compelled them to desist from their attempts against him. But as they were fully determined to disgrace him whom God had exalted to the royal throne he asks them, How long they will persevere in their endeavors to turn his glory into shame And it is to be observed that although loaded with every kind of reproach, both among the high and the low he yet courageously keeps fast hold of the glory or the honor of royalty which God had graciously promised him, or had conferred upon him, and is fully persuaded that God will at length vindicate his right to it, however much his enemies might wickedly endeavor to blot and obscure it by treating his pretensions with derision and scorn.
How long will ye love vanity? In these words, he partly reproaches his enemies for the wicked and perverse passions with which he saw them to be impelled, although they falsely pretended to be actuated by a godly zeal; and he partly derides their folly in flattering themselves with the hope of success while fighting against God. And it is a most pointed rebuke. Even when the ungodly rush headlong into all manner of wickedness with the grossest 53 malice, they soothe themselves with deceitful flatteries in order not to be disturbed with the feelings of remorse. David, therefore, cries out, that wilfully to shut their eyes and varnish their unrighteousness with deceitful colors, would avail them nothing. The ungodly may indeed flatter and delude themselves, but when they are brought in good earnest to the trial, it will be always manifest that the reason why they are deceived is, because from the beginning they were determined to deal deceitfully. Now, from this place, we ought to take a shield of invincible steadfastness as often as we see ourselves overmatched in prudence and subtlety by the wicked. For with whatever engines they assault us, yet if we have the testimony of a good conscience, God will remain on our side, and against him they shall not prevail. They may greatly excel in ingenuity, and possess much power of hurting us, and have their plans and subsidiary aid in the greatest readiness, and be very shrewd in discernment, yet whatever they may invent, it will be but lying and vanity.
Calvin: Psa 4:3 - Know that Jehovah hath set apart, etc 3.Know that Jehovah hath set apart, etc This is a confirmation of the preceding verse, for it shows that the cause of David’s boldness consisted in...
3.Know that Jehovah hath set apart, etc This is a confirmation of the preceding verse, for it shows that the cause of David’s boldness consisted in this, that he depended upon God, the founder of his kingdom. And surely we may then safely triumph over our enemies when we are assured of having the call of God to the office which we hold, or the work in which we are engaged. Accordingly, David does not here boast of his own strength, or riches, or armies by which he obtained the kingdom. But as he was chosen by God, he intimates that the many attempts of his enemies against him would be without success, because they would find from experience, that God, whose power they could not successfully resist, was against them. In the first place, he says that he was set apart by God, by which he means that he was advanced to the throne, not by the will of man, or by his own ambition, but by the appointment of God. The Hebrew word
Calvin: Psa 4:4 - Tremble then // To commune upon one’s bed, 4.Tremble then Now he exhorts his enemies to repentance, if peradventure, their madness was not wholly incorrigible. In the first place, he bids them...
4.Tremble then Now he exhorts his enemies to repentance, if peradventure, their madness was not wholly incorrigible. In the first place, he bids them tremble, or be troubled; a word by which he rebukes their stupidity in running headlong in their wicked course, without any fear of God, or any sense of danger. And certainly the great presumption of all the ungodly in not hesitating to engage in war against God, proceeds from their being hardened through an infatuated security; and by their thoughtlessness, they render themselves stupid, and become more obdurate by forgetting both God and themselves, and following whithersoever lust leads them. He tells them that the best remedy to cure their rage, and prevent them from sinning any longer, would be to awaken from their lethargy and begin to be afraid and tremble; as if he had said, As soon as you shall have shaken off your drowsiness and insensibility, your desire of sinning will abate; for the reason why the ungodly are troublesome to the good and the simple, and cause so much confusion, is because they are too much at peace with themselves.
He afterwards admonishes them to commune with their own heart upon their bed, that is, to take an account of themselves at leisure, and as it were, in some place of deep retirement; 54 an exercise which is opposed to their indulgence of their unruly passions. In the end of the verse he enjoins them to be still. Now, it is to be observed, that the cause of this stillness is the agitation and trembling, of which he before made mention. For if any have been hurried into sin by their infatuated recklessness, the first step of their return to a sound mind is to awaken themselves from their deep sleep to fearfulness and trembling. After this follows calm and deliberate reflection; then they consider and reconsider to what dangers they have been exposing themselves; and thus at length they, whose audacious spirits shrink at nothing, learn to be orderly and peaceable, or, at least, they restrain their frantic violence.
To commune upon one’s bed, is a form of expression taken from the common practice and experience of men. We know that, during our intercourse with men in the day time, our thoughts are distracted, and we often judge rashly, being deceived by the external appearance; whereas in solitude, we can give to any subject a closer attention; and, farther, the sense of shame does not then hinder a man from thinking without disguise of his own faults. David, therefore, exhorts his enemies to withdraw from those who witnessed and judged of their actions on the public stage of life, and to be alone, that they may examine themselves more truthfully and honestly. And this exhortation has a respect to us all; for there is nothing to which men are more prone than to deceive one another with empty applause, until each man enter into himself, and commune alone with his own heart. Paul, when quoting this passage in Eph 4:26, or, at least when alluding to the sentiment of David, follows the Septuagint, “Be ye angry and sin not.” And yet he has skilfully and beautifully applied it to his purpose. He there teaches us that men, instead of wickedly pouring forth their anger against their neighbors, have rather just cause to be angry with themselves, in order that, by this means, they may abstain from sin. And, therefore, he commands them rather to fret inwardly, and be angry with themselves; and then to be angry, not so much at the persons, as at the vices of others.
Calvin: Psa 4:5 - Sacrifice ye 5.Sacrifice ye Many are of opinion that David exhorts his enemies to give some evidence of their repentance; and I certainly admit, that sacrifices w...
5.Sacrifice ye Many are of opinion that David exhorts his enemies to give some evidence of their repentance; and I certainly admit, that sacrifices were partly enjoined for the purpose of inducing men to walk in newness of life. But when I consider the character of the men who opposed David, I am satisfied that he here censures their hypocrisy, and beats down their groundless boasting. David, when he wandered as a fugitive in deserts, or in caves, or on mountains, or in the regions beyond his own country, might seem to have been separated from the Church of God; and certainly he was commonly accounted as a corrupt member cut off from the body and the communion of the saints. Meanwhile the ark of the covenant was in the hands of his enemies, they kept possession of the temple, and they were the first in offering sacrifices. They, therefore, vaunted themselves against David with the same boldness and presumption with which we know hypocrites to have been always puffed up. Nor is it to be doubted, but they proudly abused the name of God as if they only had been his true worshippers. 55 But as Jeremiah (Jer 7:4) rebukes the ungodly, because of the false confidence which they placed in the temple of the Lord; so David also denies that God is pacified by mere outward ceremonies, since he requires pure sacrifices. There is in the words an implied contrast between the sacrifices of righteousness, and all those vain and spurious rites 56 with which the counterfeit worshippers of God satisfy themselves. The sum, therefore, is, “You boast of having God on your side, because you have free access to his altar to offer your sacrifices there with great pomp; and because I am banished from the Holy Land, and not suffered to come to the temple, you think that I am not an object of the divine care. But you must worship God in a far different manner, if you would expect any good at his hand; for your unclean sacrifices with which you pollute his altar, so far from rendering him favorable to you, will do nothing else but provoke his wrath.” Let us learn from this passage, that, in contending with the corrupters of true religion, who may have the name of God continually in their mouth, and vaunt themselves on account of their observance of his outward worship, we may safely rebuke their boasting, because they do not offer the right sacrifices. But, at the same time, we must beware lest a vain pretense of godliness foster in us a perverse and ill founded confidence, in place of true hope.
Calvin: Psa 4:6 - Many say 6.Many say Some are of opinion that David here complains of the cruel malice of his enemies, because they greedily sought for his life. But David, I ...
6.Many say Some are of opinion that David here complains of the cruel malice of his enemies, because they greedily sought for his life. But David, I have no doubt, compares the sole wish with which his own heart was burning, to the many desires with which almost all mankind are distracted. As it is not a principle held and acted upon by ungodly men, that those only can be truly and perfectly happy who are interested in the favor of God, and that they ought to live as strangers and pilgrims in the world, in order through hope and patience to obtain, in due time, a better life, they remain contented with perishing good things; and, therefore, if they enjoy outward prosperity, they are not influenced by any great concern about God. Accordingly, while, after the manner of the lower animals, they grasp at various objects, some at one thing, and some at another, thinking to find in them supreme happiness, David, with very good reason, separates himself from them, and proposes to himself an end of an entirely opposite description. I do not quarrel with the interpretation which supposes that David is here complaining of his own followers, who, finding their strength insufficient for bearing the hardships which befell them, and exhausted by weariness and grief, indulged in complaints, and anxiously desired repose. But I am rather inclined to extend the words farther, and to view them as meaning that David, contented with the favor of God alone, protests that he disregards, and sets no value on objects which others ardently desire. This comparison of the desire of David with the desires of the world, well illustrates this important doctrine, 58 that the faithful, forming a low estimate of present good things, rest in God alone, and account nothing of more value than to know from experience that they are interested in his favor. David, therefore, intimates in the first place, that all those are fools, who, wishing to enjoy prosperity, do not begin with seeking the favor of God; for, by neglecting to do this, they are carried about by the various false opinions which are abroad. In the second place, he rebukes another vice, namely, that of gross and earthly men in giving themselves wholly to the ease and comforts of the flesh, and in settling down in, or contenting themselves with, the enjoyment of these alone, without thinking of any thing higher. 59 Whence also it comes to pass, that as long as they are supplied with other things according to their desire, they are altogether indifferent about God, just as if they had no need of him. David, on the contrary, testifies, that although he may be destitute of all other good things, the fatherly love of God is sufficient to compensate for the loss of them all. This, therefore, is the purport of the whole: ”The greater number of men greedily seek after present pleasures and advantages; but I maintain that perfect felicity is only to be found in the favor of God.”
David uses the expression, The light of God’s countenance, to denote his serene and pleasant countenance — the manifestations of his favor and love; just as, on the other hand, the face of God seems to us dark and clouded when he shows the tokens of his anger. This light, by a beautiful metaphor, is said to be lifted up, when, shining in our hearts, it produces trust and hope. It would not be enough for us to be beloved by God, unless the sense of this love came home to our hearts; but, shining upon them by the Holy Spirit, he cheers us with true and solid joy. This passage teaches us that those are miserable who do not, with full resolution, repose themselves wholly in God, and take satisfaction therein, 60 even although they may have an overflowing abundance of all earthly things; while, on the other hand, the faithful, although they are tossed amidst many troubles, are truly happy, were there no other ground for it but this, that God’s fatherly countenance shines upon them, which turns darkness into light, and, as I may say, quickens even death itself.
Calvin: Psa 4:7 - Thou hast given more joy to my heart 7.Thou hast given more joy to my heart By another comparison he better expresses and illustrates the strength of his affection, showing that, having ...
7.Thou hast given more joy to my heart By another comparison he better expresses and illustrates the strength of his affection, showing that, having obtained the good which he had longed for, he does not in the least degree envy the wealth and enjoyments of others, but is altogether contented with his own lot. The sum is, that he had more satisfaction in seeing the reconciled countenance of God beaming upon him, than if he had possessed garners full of corn, and cellars full of wine. 61 Interpreters are not agreed as to the word
Calvin: Psa 4:8 - NO PHRASE He concludes, by stating, that as he is protected by the power of God, he enjoys as much security and quiet as if he had been defended by all the gar...
He concludes, by stating, that as he is protected by the power of God, he enjoys as much security and quiet as if he had been defended by all the garrisons on earth. Now, we know, that to be free from all fear, and from the torment and vexation of care, is a blessing to be desired above all other things. This verse, therefore, is a confirmation of the former sentence, intimating that David justly prefers the joy produced by the light of God’s fatherly love before all other objects for inward peace of mind certainly surpasses all the blessings of which we can form any conception. Many commentators explain this place as expressing David’s hope, that his enemies will be reconciled to him, so that he may sleep with them in peace, God having granted him the peculiar privilege of being able to rest without being disturbed or disquieted by any man. But in my judgment the proper meaning is this, that he will live as quietly and securely alone, as in the midst of a great host of men, because God defends him for in the words, I will sleep together, I consider the particle as to be understood, as if the reading were as together, that is to say, as with a multitude. Some refer
TSK: Psa 4:1 - Neginoth // O // thou // have mercy upon me Neginoth : Psa 6:1, Psa 67:1, Psa 76:1 *titles Hab 3:19 *marg.
O : Psa 11:7, Psa 24:5, Psa 41:12; Isa 45:24; Jer 23:6; 1Co 1:30; 2Co 5:20, 2Co 5:21
th...
Neginoth : Psa 6:1, Psa 67:1, Psa 76:1 *titles Hab 3:19 *marg.
O : Psa 11:7, Psa 24:5, Psa 41:12; Isa 45:24; Jer 23:6; 1Co 1:30; 2Co 5:20, 2Co 5:21
thou : Psa 18:18, Psa 18:19, Psa 31:8, Psa 40:1-3, Psa 116:6, Psa 116:16; 1Sa 17:37, 1Sa 19:11, 1Sa 19:12, 1Sa 23:26-28; Job 36:16; 2Co 1:8, 2Co 1:10
have mercy upon me : or, be gracious unto me, Psa 56:1, Psa 57:1, Psa 86:3-5, Psa 119:75-77, Psa 119:132, Psa 143:2; Exo 34:6, Exo 34:7
TSK: Psa 4:2 - O // how // my glory // love // leasing O : Psa 57:4, Psa 58:1; Ecc 8:11, Ecc 9:3
how : Psa 72:2; Exo 10:3; Num 14:11; Pro 1:22
my glory : Psa 3:3, Psa 14:6, Psa 106:20; Isa 20:5, Isa 45:17;...
TSK: Psa 4:3 - that the // for // the Lord that the : Exo 33:16; Eph 2:10; 2Th 2:13, 2Th 2:14; 2Ti 2:19; 1Pe 2:9; 2Pe 2:9
for : Tit 2:14
the Lord : Psa 34:15, Psa 55:16, Psa 55:17, Psa 56:9, Ps...
TSK: Psa 4:4 - Stand // sin // commune // be still // Selah Stand : Psa 2:11, Psa 33:8, Psa 119:161; Jer 5:22
sin : Job 28:28; Pro 3:7, Pro 16:6, Pro 16:17; Eph 4:26
commune : Psa 63:6, Psa 77:6; 2Co 13:5
be st...
TSK: Psa 4:5 - Offer // put Offer : Psa 50:14, Psa 51:19; Deu 33:19; 2Sa 15:12; Isa 1:11-18, Isa 61:8; Mal 1:8, Mal 1:11-14; Mat 5:23, Mat 5:23; Heb 13:15, Heb 13:16
put : Psa 2:...
TSK: Psa 4:6 - many // lift many : Psa 39:6, Psa 49:16-20; Eccl. 2:3-26; Isa 55:2; Luk 12:19, Luk 16:19; Jam 4:13; Jam 5:1-5
lift : Psa 21:6, Psa 42:5, Psa 44:3, Psa 67:1, Psa 80...
TSK: Psa 4:7 - put // the time put : Psa 37:4, Psa 43:4, Psa 63:2-5, Psa 92:4; Son 1:4; 1Pe 1:8
the time : Jdg 9:27; Isa 9:3; Jer 48:33
TSK: Psa 4:8 - I will // for I will : Psa 3:5, Psa 16:8; Job 11:18, Job 11:19; Pro 3:24; 1Th 4:13, 1Th 4:14, 1Th 5:10; Rev 14:13
for : Lev 25:18, Lev 25:19, Lev 26:5; Deu 12:10, D...
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole: Psa 4:1 - On Neginoth // O God of my righteousness // Thou hast enlarged me // Have mercy upon me The chief musician; the master or director of the sacred musicians and music of the temple; of whom see 1Ch 6:31 15:16,17 25:1,2 2Ch 20:21 34:12,13 ....
The chief musician; the master or director of the sacred musicians and music of the temple; of whom see 1Ch 6:31 15:16,17 25:1,2 2Ch 20:21 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, Hab 3:19 ; for the Hebrew verb niggen , whence this is derived, signifies to play with the hand upon an instrument, 1Sa 16:23 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, Psa 4:1 . He reproves the wicked, Psa 4:2 . The privilege of the godly, and his faith in God, Psa 4:3 . An exhortation to duty, Psa 4:4,5 . The ungodly satisfied with earthly blessings, but the godly cannot be at rest without the favour of God, Psa 4:6-8 .
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 Psa 59:10,17 ; 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 Isa 58:8 Psa 31:1 36:10 2Co 9:9 , 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.
Poole: Psa 4:2 - O ye sons of men // Will ye turn my glory into shame? // Love vanity // Leasing O ye sons of men i.e. princes and potentates, as this Hebrew phrase seems and is thought to signify, who are engaged with Saul or Absalom against me....
O ye sons of men i.e. princes and potentates, as this Hebrew phrase seems and is thought to signify, who are engaged with Saul or Absalom against me.
Will ye turn my glory into shame? or, shall my glory be for a shame , i.e. be made by you matter of reproach and scorn? By his glory probably he means that high honour and royal majesty which God had either promised to him, or conferred upon him; wherein, when he was in great straits and dangers, they might possibly reproach him in some sort as this: Is this the man, whom God so highly loves, and honours, and will exalt, who now flees from one mountain or cave to another, who runs away to the Philistines, whom his own son hath banished out of the land? Is this the effect of his glorying and boasting of God’ s favour and promises?
Love vanity i.e. affect and pursue these courses and designs of opposing me and my kingdom, which you will certainly find to be vain, and to no purpose.
Leasing or, lying ; the same thing with vanity; these two words being promiscuously used, as Psa 62:9 . Only this seems to add some emphasis, and to intimate the fair hopes and promising probabilities of success which they had, and which aggravate their disappointment. Or by lying he may design those horrid calumnies, which the partisans either of Saul or Absalom had raised against him, and which they joined with their other endeavours to make him odious to all the people, and so the better to effect his ruin.
Poole: Psa 4:3 - But know that // Hath set apart // Him that is godly // For himself // The Lord will hear when I call unto him But know that you fight not against me, but against the Lord.
Hath set apart or, hath wonderfully separated me ; hath rejected the other royal per...
But know that you fight not against me, but against the Lord.
Hath set apart or, hath wonderfully separated me ; hath rejected the other royal person and family, and hath called me by name, and chosen me out of all the tribes and families of Israel, and out of my father’ s family, though I was the youngest of them, and thought by Samuel and by my father to be most remote from this honour.
Him that is godly i.e. me, whom though you traduce and censure, as if I were an egregious hypocrite and impostor, who only pretended religion for my own ambitious ends, God hath pronounced to be a man after his own heart , 1Sa 13:14 ; and that I am such in some good measure both my own conscience and the general course of my life bear me witness: which testimony David gives to himself, not out of a vain-glorious humour, but merely because he was constrained to it by the calumnies of his enemies, for his own just and necessary vindication. Or, his favourite , as this word oft signifies; him, whom he hath been pleased to choose and advance, not for any worth or merit of mine, but out of his free grace and kindness to me; who therefore will maintain the work of his own hands and grace, although I cannot deny that I have been guilty of divers frailties and miscarriages, for which God might justly reject me, if he should deal with me according to the rigours of his justice.
For himself either,
1. In his stead, or to be his vicegerent, as all kings are, and especially the kings of God’ s own people. Or rather,
2. For his own service and glory, to fulfil all his will, as it is expressed, Act 13:22 ; which may be spoken by way of opposition to Saul, who had no regard to God, nor to his will and glory, but minded only his own honour and advantage.
The Lord will hear when I call unto him therefore I am assured that God will hear my prayers, and save me out of your hands.
Poole: Psa 4:4 - And sin not // Commune with your own heart upon your bed // And be still Tremble therefore and be afraid, if not of me, yet at least of God, who hath engaged himself in my cause or quarrel, and will be an adversary to my ...
Tremble therefore and be afraid, if not of me, yet at least of God, who hath engaged himself in my cause or quarrel, and will be an adversary to my adversaries. Or, be angry , as this word is here rendered by all the ancient and some modern translators, and, as it is thought, by the apostle, Eph 4:26 . Or, are you angry ? for it may be taken interrogatively. Admit you be angry or displeased that God hath preferred me, an obscure person, and of a mean family, before so many noble and mighty men; yet , or but , (as it follows,)
sin not i.e. 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 own ruin. This Hebrew word signifies in general a vehement commotion of the mind or heart , whether through grief, as 2Sa 18:33 ; or fear, as Exo 15:14 Deu 2:25 ; or anger, as Gen 45:24 2Ki 19:27,28 Pr 29:9 Eze 16:42 .
And sin not by cherishing and prosecuting your anger and malice against me, and your rebellion against God’ s authority.
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 business, and free from the company of crafty and daubing parasites.
And be still either,
1. As to your outward actions; for this verb oft signifies a cessation of actions, as Jos 10:13 Job 20:27 . Proceed no further in your wicked speeches and contrivances against me. Or rather,
2. As to your inward passions. Compose your tumultuous minds; as this verb is used, Psa 37:7 62:2 137:2 . Suppress your anger and rage, which though directed against me only, yet is indeed against God, and against his counsel and providence.
Poole: Psa 4:5 - Offer // And put your trust in the Lord Offer to wit, unto God, that he may be reconciled to you, and may pardon all your murmurings and insurrections against him and against me. For it see...
Offer to wit, unto God, that he may be reconciled to you, and may pardon all your murmurings and insurrections against him and against me. For it seems plain that this, as well as the former verse, is spoken not to David’ s friends and favourers, as some think, but to his enemies, even to those sons of men , Psa 4:2 , to whom he directeth his speech, Psa 4:3 , but know , and, Psa 4:4 , stand in awe and here offer: The sacrifices of righteousness , i.e. righteous sacrifices; which requires that the persons offering them be righteous, and do righteous things, and offer them with an honest mind, and with faith (as it follows) 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 withal, it is probable that he reflects upon the followers of Saul or of Absalom, who had the only place of sacrifice in their possession, whilst David was debarred of the opportunity of sacrificing, as he complains, 1Sa 26:19 ; and accordingly they gloried in their sacrifices, and upon that account promised themselves success against David, who was by God’ s providence deprived of the opportunities of reconciling and engaging God by sacrifices.
And put your trust in the Lord and then, i.e. so doing, you may rely upon God, and confidently expect his assistance, which otherwise it is in vain for you to hope for. Withal, he seems to reflect upon his enemies, who trusted to an arm of flesh, to their own great numbers and power, and to intimate what his course was, to wit, to trust in the Lord.
Poole: Psa 4:6 - There be many // Who will show us // Any good // the light of God’ s countenance // Upon us There be many either,
1. Of my own followers, who are weary of waiting upon God, and ready to despair. Or rather,
2. Of mine enemies, and of the bo...
There be many either,
1. Of my own followers, who are weary of waiting upon God, and ready to despair. Or rather,
2. Of mine enemies, and of the body of the people, who were either engaged against him, or at least unconcerned for him, and sought only their own case and advantage.
Who will show us Heb. make or give us to see , i.e. to enjoy, as this phrase is frequently used, as Psa 27:13 34:12 Ecc 2:1 3:13 .
Any good i.e. worldly good, as appears by the opposition of
the light of God’ s countenance to it in the next words, and by the explication of it of corn and wine in the next verse. i.e. Who will put an end to our present broils and troubles, and give us that tranquillity and outward happiness which is the only thing that we desire. Withal, he may seem to intimate the reason and motive which induced so many persons to take part against him, which was their eager desire of honour or worldly advantage, which they promised to themselves by appearing against David: see 1Sa 22:7 .
Upon us i.e. upon me and my friends. Give us assurance of thy love and favour to us, and evidence it to us by thy powerful and gracious assistance.
Poole: Psa 4:7 - Than in the time that their corn and their wine increased Whatsoever thou shalt do with me for the future, as to my outward distresses and concernments, I have at present unspeakable pleasure and full satis...
Whatsoever thou shalt do with me for the future, as to my outward distresses and concernments, I have at present unspeakable pleasure and full satisfaction in the impressions and testimonies of thy love in and to my soul; whereby also I am encouraged with confidence to expect good success to my righteous cause.
Than in the time that their corn and their wine increased than worldly persons have in the time of a plentiful harvest, which is a time of great rejoicing, Jud 9:27 Isa 9:3 Jer 48:33 .
Poole: Psa 4:8 - Both // Thou, Lord, only makest me dwell in safety Both: this word relates to the two following verbs; as soon as I am laid down, I will quietly compose myself to sleep; whereas many lie down upon the...
Both: this word relates to the two following verbs; as soon as I am laid down, I will quietly compose myself to sleep; whereas many lie down upon their beds, and cannot sleep through distracting cares or troubles. Or, in like manner , i.e. as they do who have abundance of corn and wine, of whom he last spoke, Luk 12:19 . In peace ; either,
1. In outward peace or safety, as the next clause explains it. Or,
2. In inward peace or tranquillity of mind, as Luk 2:29 , resting securely upon God’ s promises, and the conduct of his wise and gracious providence.
Thou, Lord, only makest me 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 ; either,
1. Alone , or apart from mine enemies: compare Deu 33:28 . Or rather,
2. Though I be in a manner alone , i.e. forsaken and destitute of friends or helpers, as that word is used, Psa 112:7 Lam 1:1 .
PBC: Psa 4:1 - hear // O God of my righteousness "hear"
Hear doesn’t just imply that God audibly hears when you pray. If we believe in the divine attribute of omniscience (that God knows everythin...
"hear"
Hear doesn’t just imply that God audibly hears when you pray. If we believe in the divine attribute of omniscience (that God knows everything and is never surprised by anything), then we know that not only the words we speak but the very thoughts we have, God knows. It’s not comforting to know that God knows when you pray. It is a comfort that He hears responsively -He responds to your prayer. He answers your prayer.
"O God of my righteousness"
The righteousness here is in God. It is not in self. It doesn’t matter if we are dealing with righteousness as a measure of our legal standing with God that will determine where we will spend eternity or personal conduct that honors God, the measure of our righteousness is in God -not in self.
Charles Spurgeon said this particular expression means Thou art the author, the witness, the maintainer, the judge and the rewarder of my righteousness.
PBC: Psa 4:4 - -- Oh, here’s a verse that needs a pause (Selah) for consideration.
Very surprisingly the word " awe" -" stand in awe" -it doesn’t mean to say " W...
Oh, here’s a verse that needs a pause (Selah) for consideration.
Very surprisingly the word " awe" -" stand in awe" -it doesn’t mean to say " WOW, look at that!" The word is translated from a Hebrew word which means to tremble from being perturbed or enraged.
He says that when you stand in awe, when you are so filled with the emotion of rage, of disruption, of disquieting and anger that you can’t even be still, you’re shaking you’re so enraged -don’t sin. God holds every one of us accountable for our emotions, even in the most emotional moment. That’s what he is saying. cf Eph 4:26 " Be ye angry, and sin not: let not the sun go down upon your wrath."
Let me suggest this point -when you realize that kind of emotion has taken charge of your heart, the first thing you need to do is take that emotion to God and get it right with Him. You can’t do a thing with the person you are mad at till you’ve gotten it straightened out with God, can you? What does David say? " Commune with your own heart upon your bed and be still." The opposite to awe, the opposite to trembling with anger. Instead of saying " he evoked it, she caused it, it’s all her fault, he’s responsible," David says " look right here -get in touch with your own heart -the reason you let emotion take over and run a part of your life to excess -and get it right with God and the trembling anger will stop and then, SELAH -the music will pause," -stop and linger on this thought.
PBC: Psa 4:6 - -- See Philpot: LORD, LIFT THOU UP THE LIGHT OF THEY COUNTENANCE UPON US
Ever felt that way? The whole world comes up just black crape instead of roses?...
See Philpot: LORD, LIFT THOU UP THE LIGHT OF THEY COUNTENANCE UPON US
Ever felt that way? The whole world comes up just black crape instead of roses? Everything you touch instead of turning to gold turns into manure and no matter what you do it just turns out terrible and it starts to invade your attitude and it affects your mood and pretty soon you say, " what! is there any way anything can turn out right in my life?" Ever had that thought? David did. He says there are many people who say " who will show us good" and then he responds, " Lord lift thou up the light of thy countenance upon us." The antidote for the cynical, bitter, disappointed heart is the bright light of God’s presence.
Haydock: Psa 4:1 - Same The prophet teacheth us to flee to God in tribulation, with confidence in him.
Same, ( in idipsum ) which signifies with one accord, Acts i. 14. ...
The prophet teacheth us to flee to God in tribulation, with confidence in him.
Same, ( in idipsum ) which signifies with one accord, Acts i. 14. Hebrew, "altogether," when we shall be united as one people, which I expect will shortly be the case. Confiding in God, I will repose as in the arms of peace. Absalom was already cut off. But all his adherents were not reclaimed. Yet their number was so small, as to cause no apprehensions. (Haydock) ---
Under thy protection, I am secure, (Calmet) no longer kept between fear and hope. (St. Bernard) ---
When I lie down, I can enjoy rest, (Berthier) being free from turbulent passions. (Haydock)
Haydock: Psa 4:1 - Unto the end // In verses, in carminibus // For David // Lamnetseach // Binginoth 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...
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, Greek: 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, related 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)
Haydock: Psa 4:2 - The God // Thou // Prayer The God. Hebrew, "When I call, hear me, O God of my justice:" source and witness of my virtue. If I have offended thee, I have done no wrong to my ...
The God. Hebrew, "When I call, hear me, O God of my justice:" source and witness of my virtue. If I have offended thee, I have done no wrong to my rebellious son and his adherents. Many copies read Cum invocarem te, exaudisti me. (Calmet) ---
Thou. The change of persons intimates that when God is present (St. Augustine) the soul is animated with confidence to speak to him. (Haydock) ---
Prayer. Though his request had been granted, he still continues to address God, as we ought to pray without ceasing, 1 Thessalonians v. 17.
Haydock: Psa 4:3 - O // Dull O. This is a sort of manifesto to the rebels; and an invitation for them to return to their duty, desisting from setting up a false king, or a lie....
O. This is a sort of manifesto to the rebels; and an invitation for them to return to their duty, desisting from setting up a false king, or a lie. (Haydock) ---
Dull. Hebrew, "my glory to shame." But the reading of the Septuagint seems to preferable, (Calmet) as the rhyme in Hebrew is now lost, (Fourmont) and the text has been altered (Houbigant) by an injudicious junction of words, and by using c for b. In ancient manuscripts, the words were all joined together, (Berthier) as may be seen in the specimen of the Alexandrian Septuagint given by Grabe. Protestants, "How long will ye turn my glory into shame?" &c. (Haydock)
Haydock: Psa 4:4 - Wonderful // Holy Wonderful, ( mirificavit ) according to the Hebrew means also has chosen in a striking manner his appointed ruler, or holy person. (Berthier) ---
...
Wonderful, ( mirificavit ) according to the Hebrew means also has chosen in a striking manner his appointed ruler, or holy person. (Berthier) ---
Holy, often means one set aside, (Luke ii.) or commissioned, though the person be a pagan, Isaias xiii. 3. Chasid, (Haydock) particularly signifies a "clement" character, such as a king ought to be. (Calmet) ---
"The Lord has set aside for himself the pious." (Pagnin) ---
I am ready to pardon you, but know that if you continue rebellious, you go against the ordinance of heaven. (Haydock)
Haydock: Psa 4:5 - Angry // Beds Angry. My soldiers, do not resent this offence too much, kill not the boy; (2 Kings xviii. 5.) or (Haydock) you, my deluded subjects, enter into you...
Angry. My soldiers, do not resent this offence too much, kill not the boy; (2 Kings xviii. 5.) or (Haydock) you, my deluded subjects, enter into yourselves. St. Paul (Ephesians iv. 26.) cites this as a moral sentence. (Calmet) ---
It is more difficult to moderate anger than to deny access to it entirely. (St. Francis de Sales) (Haydock) ---
Beds. Repent for the most secret evil thoughts, before you fall asleep. (Worthington)
Haydock: Psa 4:6 - Justice Justice. External devotion will not suffice. (St. Chrysostom) ---
No sacrifice will please God as long as people take part with rebels. (Calmet) ...
Justice. External devotion will not suffice. (St. Chrysostom) ---
No sacrifice will please God as long as people take part with rebels. (Calmet) ---
Besides external sacrifices, which have always been required, and those of praise and contrition, (Psalm xlix., and l.) we must offer to God the sacrifice of justice, by complying with our duties to him, ourselves, and neighbours, and by hating sin, and also the world, the flesh, and the devil, which prompt us to offend, and thus to give the preference to vanity. For this purpose, we must not trust in ourselves, but in God; and that no one may plead ignorance, the light of reason and grace is given us, plainly indicating that we have a God to serve, and must expect reward or punishment, Hebrews xi. 6. (Worthington)
Haydock: Psa 4:7 - The The. Houbigant transposes this to ver. 9, which is not necessary. David answers those diffident people, (Berthier) who thought they had received no...
The. Houbigant transposes this to ver. 9, which is not necessary. David answers those diffident people, (Berthier) who thought they had received no marks of God's favour, and were in great want of provisions, till some were brought by Berzellai. (Haydock)
Haydock: Psa 4:8 - By By. Hebrew and St. Augustine, "From the time of their corn and wine" (Calmet) gathering. I rejoiced "more" than those who live in the greatest affl...
By. Hebrew and St. Augustine, "From the time of their corn and wine" (Calmet) gathering. I rejoiced "more" than those who live in the greatest affluence, which is nothing but vanity. No mention is made of oil, but the original term, "liquor," includes it. (Berthier) ---
St. Jerome found it not in the Hexapla. But it now occurs in the Arabic, Syriac, &c. (Calmet) ---
David envies not the present prosperity of the rebels. (Haydock) ---
He comforts his followers with the assurance of God's favour, which he had again testified by sending provisions. (Bullenger) ---
He may also here express the disappointment of the rebels, who promised themselves great riches, of which Providence would soon deprive them, by restoring the king, whom he had chosen, and hitherto so wonderfully protected. (Haydock) ---
God gave temporal advantages to the just in the old law, as the figure of heavenly rewards. (Worthington)
Gill: Psa 4:1 - 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 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 w...
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.
Gill: Psa 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 O ye sons of men,.... Meaning great men, the nobles of Israel; and so the Jewish interpreters k generally explain it; such as Ahithophel, and others, ...
O ye sons of men,.... Meaning great men, the nobles of Israel; and so the Jewish interpreters k generally explain it; such as Ahithophel, and others, who were in the conspiracy with Absalom, 2Sa 15:12, and so they were the kings and princes of the earth, and the rulers of the Jewish sanhedrim, the chief priests and elders, who were the enemies of Christ; and such, generally speaking, have been the persecutors of the saints; these men of power and authority, of dignity and honour, and who were in high places, and boasted of their titles and grandeur, the psalmist addresses by way of expostulation in the following words;
how long will ye turn my glory into shame? Meaning either God, who was his glory, Psa 3:3; whom they reproached when they said there was no help for him in him; or his tongue, the instrument of praise, and the songs of praise he expressed by it, Psa 7:8; which they jeered and scoffed at: or rather his royal glory and majesty, which they attempted to vail by casting him down from his excellency, by dethroning him, and setting up Absalom in his room. So the Jews endeavoured to turn the glory of Christ into shame, which lay in his being the only begotten of the Father; by denying his sonship, by condemning him to death; because he said he was the Son of God; and by mocking at him under that character on the cross; and also by their spitting upon, buffeting, and crucifying the Lord of glory; by reproaching his Gospel, ministers, and people; and by not acknowledging him as the Messiah, and submitting to his righteousness. And wicked men do as much as in them lies to turn the glory of the saints into shame, by aspersing their character, taking away their good name and reputation among men; by reproaching and reviling them, and speaking all manner of evil of them; and by persecuting them in the most violent manner;
how long will ye love vanity; or "a vain thing" l. Such as the placing of Absalom upon the throne, on which their hearts were set; and such was the vain imagination of the Jews, with which they pleased themselves, that Jesus should die, and his name perish; and such are all the attempts of wicked men to ruin and destroy the people and interest of Christ; for no weapon formed against them shall prosper;
and seek after leasing? Or "a lie" m; or that which fails and deceives, as a lie does: and such were all the counsels and designs of the great men of Israel against David: and so the Jews may be said to seek after a lie, when they seek after another Messiah besides Jesus of Nazareth: for every other proves a "Bar Cozbi", that is, the son of a lie; as the false Messiah in Adrian's time was called by themselves. And so do all such as seek after and embrace false doctrines, errors, and heresies, and are given up to believe them. Now the psalmist suggests that these great men were obstinate, and continued in these sinful practices; and that in the issue all their efforts would be vain and fruitless; and which he further strengthens by observing to them what follows.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 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 But know,.... Take notice of it, consider it, be assured of the truth, of it; it may be depended upon as fact,
that the Lord hath set apart him tha...
But know,.... Take notice of it, consider it, be assured of the truth, of it; it may be depended upon as fact,
that the Lord hath set apart him that is godly for himself: which may be understood of David himself, an holy good man; a man after God's own heart; whom the Lord chose, and in a marvellous manner separated from the rest of his brethren; took him from the sheepfold, and set him upon the throne of Israel, for the glory of his great name; and therefore the attempts of his enemies against him would be without success: and also of the Messiah, God's Holy One, whom he has chosen out from among the people to be their Saviour and Redeemer, to the glory of his grace; wherefore the work of the Lord has prospered in his hands: and likewise of all the saints, and of their election; which act is expressed by their being set apart, or separated from others, who are called the rest; and which is a marvellous act of grace: for the word may be rendered, "he hath wonderfully set apart" n. It is an amazing instance of grace that God should make one to differ from another, and separate them from their mother's womb, and call them by his grace. The object of this act is "him that is godly", or "holy" o: not that any are set apart or chosen by God for their godliness, or holiness; for they are chosen through sanctification of the Spirit, and not because they were or it was foreseen they would be holy. Holiness, faith, godliness, and good works, are the fruits of election, and not the causes of it: but the word
the Lord will hear when I call unto him; and deliver out of the hands of enemies, and cut them off: wherefore it is a vain thing for men to set themselves against Christ and his people.
Gill: Psa 4:4 - Stand in awe, and sin not // commune with your own heart upon your bed // and be still // Selah Stand in awe, and sin not,.... That is, stand in awe of God, and his righteous, judgments; be afraid of him, and tremble before him; make him your fea...
Stand in awe, and sin not,.... That is, stand in awe of God, and his righteous, judgments; be afraid of him, and tremble before him; make him your fear and your dread, and go on no longer and proceed no further in sinning against him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it, "be ye angry, and sin not": which are the words of the apostle, Eph 4:26; referring to this place; and which doubtless is the reason of these versions. There is an anger that is sinful, when it is without a cause, or exceeds due bounds, and is not directed to a good end, and is productive of bad effects, by words or deeds; and when it is soon raised, or long continued; and there is an anger that is not sinful; when it arises from a true zeal for God and religion; when it is kindled, not against the persons, but sins, of men; and when it is continued to answer good purposes; as the good of those with whom we are angry, and the glory of God, and the promoting of the kingdom and interest of Christ;
commune with your own heart upon your bed: when retired from men and business, and you are at leisure to think and meditate then reflect upon your actions, seriously consider them; ask your heart some proper and close questions; examine narrowly and thoroughly the principles on which, and the views with which, you act;
and be still; cease from all your rage and fury against me, against the Lord, and against his people; or "say in your own hearts" q, as follows.
Selah; on this word; see Gill on Psa 3:2.
Gill: Psa 4:5 - Offer the sacrifices of righteousness // and put your trust in the Lord Offer the sacrifices of righteousness,.... Offer for sacrifice things righteously gotten, for the Lord hates robbery for burnt offering, Isa 61:8. Som...
Offer the sacrifices of righteousness,.... Offer for sacrifice things righteously gotten, for the Lord hates robbery for burnt offering, Isa 61:8. Some respect may be had to the unrighteous acquisitions of Absalom and his men, and who were now in possession of Jerusalem, and of the altars of the Lord, and were sacrificing on them; in which they gloried; and to which this may be opposed. Likewise sacrifices of righteousness are such as were according to the law, and were offered in a right manner; which were not maimed, nor had any blemish in them; see Mal 1:13; and particularly such as were offered up in the faith of the great sacrifice, Christ; for, without faith, it is impossible to please God by any sacrifice. And this sense is confirmed by the following clause, which requires trust in the Lord. Moreover, righteousness, with the Jews, signifies alms, beneficence, showing mercy to the indigent; and acts of liberality are sacrifices, with which God is well pleased; and which are preferred by him to the sacrifices of the ceremonial law, Heb 13:16. The sacrifices also of a broken heart, and of a contrite spirit, are such as God esteems of; he looks to those that have them, and dwells with them. And to this sense the Chaldee paraphrase inclines, in which the words are thus paraphrased;
"subdue your corruptions, and it shall be reckoned to you as a sacrifice of righteousness?''
and why may not the sacrifice of praise for mercies received, especially for the righteousness of Christ, be at least included, if not principally designed; since these are sacrifices which, under the ceremonial law, were more pleasing to God than others; and are always acceptable to him through Jesus Christ our Lord? Agreeably to this, Aben Ezra thinks the peace offerings are intended, which were in a way of thanksgiving; and are opposed to sin offerings, and trespass offerings, and burnt offerings; from the last of which sacrifices of righteousness are distinguished in Psa 51:19;
and put your trust in the Lord: not in your strength, in horses and chariots, and numbers of men; nor in wise counsels, nor in riches, nor in fleshly privileges, nor in works of righteousness, or sacrifices of righteousness: for though they are to be performed, they are not to be trusted in; nor in your own hearts. And while the psalmist is striking at the false confidence of the sons of men he is addressing, he may at the same time be thought to be encouraging those that were with him to trust in the Lord, Jehovah, the Son of God, before spoken of by him as the object of trust, Psa 2:12; to trust in his person for the acceptance of their persons and sacrifices of righteousness; and in his righteousness for justification; in his blood for pardon; in his sacrifice for expiation of sin; in his fulness for daily supplies; and in his power for protection and safety. And it is right to trust in him at all times; in times of affliction, temptation, and desertion: he is always the same; in him is everlasting strength; he has an heart as well as an ability to help and succour, and none ever trusted in him and were confounded. Such have peace and safety, and can want no good thing.
Gill: Psa 4:6 - There be many that say, who will show us any good // Lord, lift thou up the light of thy countenance upon us There be many that say, who will show us any good?.... These may be thought to be the men of the world; carnal worldly minded men, seeking after tem...
There be many that say, who will show us any good?.... These may be thought to be the men of the world; carnal worldly minded men, seeking after temporal good, and taking up their rest and contentment in it; to whom the psalmist opposes his wish and request, in the following words. Or these are the words of the men that were along with David, wishing themselves at home and in their families, enjoying the good things of life they before had; or rather these are the words of the same many, the enemies of David, spoken of in Psa 3:1; who were wishing, as Kimchi observes, that Absalom's rebellion might prosper; that David might die and his son reign in his stead, so the evil they wished to him was good to them: or they may be the words of the same men, expressing the desperate condition that David and his friends were in, which the psalmist represents in this manner, "who will show us any good?" none, say they, will show them any good, neither God nor man; there is no help for him in God; he and his friends must unavoidably perish: and this produces the following petition,
Lord, lift thou up the light of thy countenance upon us; meaning his gracious presence, the manifestations of himself, the discoveries of his love, communion with him, the comforts of his Spirit, and the joys of his salvation; suggesting that in the enjoyment of these things lay their good and happiness, and their safety also; his face and favour, love and grace, being as a shield to encompass them, and as a banner over them, Psa 5:12; and so Jarchi observes, that the word here used signifies to lift up for a banner r; so, me respect seems to be had to the form of the priests blessing, Num 6:24; and the words are opposed to the good desired by carnal men, and express the true happiness of the saints, Psa 89:15; this is a blessing wished for not only by David, but by his antitype the Messiah, Mat 27:46; and by all believers.
Gill: Psa 4:7 - Thou hast put gladness in my heart // more than in the time that their corn and their wine increased Thou hast put gladness in my heart,.... The Ethiopic version reads it "into our heart"; in granting the above request; for, nothing so rejoices the he...
Thou hast put gladness in my heart,.... The Ethiopic version reads it "into our heart"; in granting the above request; for, nothing so rejoices the hearts of God's people as the light of his countenance, or the enjoyment of his gracious presence: this was matter of exceeding joy to Christ himself, Psa 21:6; and so it is to all his members; this causes inward gladness, gladness of heart, and is opposed to the external rejoicings of wicked men and of hypocrites: and this is of God's putting into the heart; and indeed none can put gladness either into a wounded conscience, into the heart of a sensible sinner, or into the soul of one that is panting after the presence of God, and communion with him, but God himself;
more than in the time that their corn and their wine increased: meaning the time of harvest and of vintage; when there is a good harvest, and a good vintage, there is joy among men, and the contrary when it is otherwise, Isa 9:3; these things being of general use, spread an universal joy among people; there is scarce any earthly thing that occasions more joy than these do: and yet the joy on such occasions is not to be compared with spiritual joy, that is a joy unspeakable and full of glory. Some take the
"I never envied their prosperity, I always rejoiced when they had a good harvest, or vintage, and still do; and yet they have rose up and rebelled against me, and requited me evil for good.''
And this sense is given into by the Jewish commentators t, and shows of what an admirable spirit, and in what a sweet disposition of mind, the psalmist was; that while his enemies were seeking his life he was rejoicing in their prosperity; and is a sad aggravation of their wickedness: and this may also be understood of the rejoicing of David, and even of the Messiah, and likewise of all good men, at the spiritual prosperity of the saints, at any increase of grace, spiritual knowledge, and joy, signified by these outward things, as in Jer 31:12; the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, add "oil" to corn and wine.
Gill: Psa 4:8 - I will both lay me down in peace, and sleep // for thou, Lord, only makest me dwell in safety I will both lay me down in peace, and sleep,.... Signifying, that he had such a calmness and serenity of mind, amidst all his troubles, that he could ...
I will both lay me down in peace, and sleep,.... Signifying, that he had such a calmness and serenity of mind, amidst all his troubles, that he could not only lay himself down in great peace, and much composure of mind, but sleep also, and that as soon as laid down almost; some lay themselves down, but cannot sleep, through the anxiety of their minds; but the psalmist could do both: or the word rendered "both" may he translated "together" u; and the sense be either that he would lie down and sleep together with his friends, committing himself and them to the care and protection of God; or that he should lie down and sleep together with his enemies; meaning that he was assured that there would quickly be a reconciliation and peace between them; see Pro 16:7;
for thou, Lord, only makest me dwell in safety; suggesting that his protection and safety were owing to the power and presence of God only; and that was the reason of the tranquillity of his mind, and why he slept so quietly in the night watches, though in such danger from his enemies; or "thou, Lord, makest me only" or "alone" w, being solitary and destitute of friends, to dwell in safety; finder the shadow of thy wings, encompassed by thy favour, and surrounded by thy power; see Deu 33:28.
buka semuaTafsiran/Catatan -- Catatan Ayat / Catatan Kaki
NET Notes: Psa 4:2 Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there i...
NET Notes: Psa 4:4 Heb “say in your heart(s) on your bed(s) and wail/lament.” The verb דֹמּוּ (dommu) is understood as a ...
NET Notes: Psa 4:5 Trust in the Lord. The psalmist urges his enemies to make peace with God and become his followers.
NET Notes: Psa 4:6 Smile upon us. Though many are discouraged, the psalmist asks the Lord to intervene and transform the situation.
NET Notes: Psa 4:7 Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”
NET Notes: Psa 4:8 Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (l&...
Geneva Bible: Psa 4:1 "( a ) To the chief Musician on Neginoth, A Psalm of David." Hear me when I call, ( b ) O God of my righteousness: thou ha...
Geneva Bible: Psa 4:2 O ye ( d ) sons of men, how long [will ye turn] my glory into shame? [how long] will ye ( e ) love vanity, [and] seek afte...
Geneva Bible: Psa 4:3 But know that the LORD hath set apart him that is ( f ) godly for himself: the LORD will hear when I call unto him.
...
Geneva Bible: Psa 4:4 ( g ) Stand in awe, and sin not: commune with your own heart upon your bed, and be ( h ) still. Selah.
...
Geneva Bible: Psa 4:5 ( i ) Offer the sacrifices of righteousness, and put your trust in the LORD.
( i ) Serve God purely, an...
Geneva Bible: Psa 4:6 [There be] many that say, Who will shew us [any] ( k ) good? LORD, lift thou up the light of thy countenance upon us.
...
Geneva Bible: Psa 4:8 I will both lay me down in peace, and sleep: for thou, LORD, ( l ) only makest me dwell in safety.
( l )...
buka semuaTafsiran/Catatan -- Catatan Rentang Ayat
MHCC: Psa 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 pe...
MHCC: Psa 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 tr...
Matthew Henry: Psa 4:1-5 - -- 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 music...
Matthew Henry: Psa 4:6-8 - -- We have here, I. The foolish wish of worldly people: There be many that say, Who will show us any good? Who will make us to ...
Keil-Delitzsch: Psa 4:2-3 - --
(Heb.: 4:3-4) Righteous in his relation to God he turns rebukingly t...
Keil-Delitzsch: Psa 4:4-5 - --
(Heb.: 4:5-6) The address is continued: they are to repent and cleav...
Keil-Delitzsch: Psa 4:6-7 - --
(Heb.: 4:7-8) Looking into his own small camp David is conscious of ...
Keil-Delitzsch: Psa 4:8 - --
(Heb.: 4:9) Thus then he lies down to sleep, cheerfully and peacefully. The hymn closes as it began with a three line verse. ...
buka semuaPendahuluan / Garis Besar
JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the tit...
JFB: Psalms (Garis Besar)
ALEPH. (Psa 119:1-8).
This celebrated Psalm has several peculiarities. It is divided...
TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nat...
TSK: Psalms 4 (Pendahuluan Pasal) Overview
Psa 4:1, David prays for audience; ...
Poole: Psalms (Pendahuluan Kitab) OF PSALMS
THE ARGUMENT
The divine authority of this Book of PSALMS is so certain and evident, that it was never qu...
MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were w...
MHCC: Psalms 4 (Pendahuluan Pasal) (Psa 4:1-5) The children of men reproved, and the happiness of godly people....
Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms
We have now before us one of the choicest and most excellent parts ...
Matthew Henry: Psalms 4 (Pendahuluan Pasal) David was a preacher, a royal preacher, as well as Solomon; many of his psalms are doctrinal and practical as well as devotional; the greatest p...
Constable: Psalms (Pendahuluan Kitab) Introduction
Title
...
Constable: Psalms (Garis Besar) Outline
I. Book 1: chs. ...
Constable: Psalms Psalms
Bibliography
Allen, Ronal...
Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS.
INTRODUCTION.
The Psalms are called by the Hebrew, Tehillim; that is, hymns of pr...
Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS
The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at ...
Gill: Psalms 4 (Pendahuluan Pasal) INTRODUCTION TO PSALM 4
To the chief Musician on Neginoth, a Ps...
