Псалтирь 4:4

(Heb.: 4:5-6) The address is continued: they are to repent and cleave to Jahve instead of allowing themselves to be carried away by arrogance and discontent. The lxx has rendered it correctly: ὀργίζεσθε καὶ μὴ ἁμαρτάνετε (cf. Eph 4:26): if ye will be angry beware of sinning, viz., backbiting and rebellion (cf. the similar paratactic combinations Psa 28:1; Jos 6:18; Isa 12:1). In connection with the rendering contremiscite we feel to miss any expression of that before which they are to tremble (viz., the sure punishment which God decrees). He warns his adversaries against blind passion, and counsels them to quiet converse with their own hearts, and solitary meditation, in order that they may not imperil their own salvation. To commune with one's own heart, without the addition of the object, is equivalent to to think alone by one's self, and the bed or resting-place, without requiring to be understood literally, points to a condition of mind that is favourable to quiet contemplation. The heart is the seat of the conscience, and the Spirit of God (as Hamann, Werke i. 98, observes on this subject) disguises itself as our own voice that we may see His exhortation, His counsel, and His wisdom well up out of our own stony heart. The second imper. continues the first: and cease, prop. be still (דּמם from the sound of the closed mouth checking the discourse), i.e., come to your right mind by self-examination, cease your tumult-a warning coming with the semblance of command by reason of the consciousness of innocence on his part; and this impression has to be rendered here by the striking in of the music. The dehortation passes over into exhortation in Psa 4:6. Of course the sacrifices were continued in the sanctuary while David, with his faithful followers, was a fugitive…

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 part of this psalm is so, in which Wisdom cries to men, to the sons of men (as Pro 8:4, Pro 8:5), to receive instruction. The title does not tell us, as that of the former did, that it was penned on any particular occasion, nor are we to think that all the psalms were occasional, though some were, but that many of them were designed in general for the instruction of the people of God, who attended in the courts of his house, the assisting of their devotions, and the directing of their conversations: such a one I take this psalm to be. Let us not make the prophecy of scripture to be of more private interpretation than needs must, Pe2 1:20. Here I. David begins with a short prayer (Psa 4:1) and that prayer preaches. II. He directs his speech to the children of men, and, 1. In God's name reproves them for the dishonour they do to God and the damage they do to their own souls (Psa 4:2). 2. He sets before them the happiness of godly people for their encouragement to be religious (Psa 4:3). 3. He calls upon them to consider their ways (Psa 4:4). III. He exhorts them to serve God and trust in him (Psa 4:5). IV. He gives an account of his own experiences of the grace of God working in him, 1. Enabling him to choose God's favour for his felicity (Psa 4:6). 2. Filling his heart with joy therein (Psa 4:7). 3. Quieting his spirit in the assurance of the divine protection he was under, night and day (Psa 4:8). To the chief musician on Neginoth. A psalm of David.

4:4 Angry feelings are not sinful, but letting anger control you leads to sin (see 37:7-8; cp. Eph 4:26-27, 31-32). • Instead of acting on their emotions, the godly think about their circumstances overnight. They might be disturbed as they sleep, but silence opens their hearts to trust in the Lord (Ps 4:5).