Psalms 4:4
Verse
Context
Sermons
Zac Poonen
Teresa ConlonZac PoonenZac Poonen
A.W. TozerSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(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 from Jerusalem. Referring to this, David cries out to the Absolomites: offer זבחי־צדק. Here at least these are not offerings consisting of actions which are in accordance with the will of God, instead of slaughtered animals, but sacrifices offered with a right mind, conformed to the will of God, instead of the hypocritical mind with which they consecrate their evil doings and think to flatter God. In Ps 51:21, Deu 33:19 also, "the sacrifices of righteousness" are real sacrifices, not merely symbols of moral acts. Not less full of meaning is the exhortation וּבטחוּ אל־ה. The verb בּטח is construed with אל as in Psa 31:7; Psa 56:4; Psa 86:2, combining with the notion of trusting that of drawing near to, hanging on, attaching one's self to any one. The Arabic word bṭḥ, expandere, has preserved the primary notion of the word, a notion which, as in the synon. Arab. bsṭ, when referred to the effect which is produced on the heart, countenance and whole nature of the man by a joyous cheerful state of mind, passes over to the notion of this state of mind itself, so that בּטח (like the Arab. inbasaṭa to be cheerful, fearless, bold, lit., expanded [cf. רהב Isa 60:5] = unstraitened) consequently signifies to be courageous, confident. They are to renounce the self-trust which blinds them in their opposition to the king who is deprived of all human assistance. If they will trustingly submit themselves to God, then at the same time the murmuring and rancorous discontent, from which the rebellion has sprung, will be stilled. Thus far the address to the rebellious magnates goes.
Jamieson-Fausset-Brown Bible Commentary
Stand in awe-- (Eph 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."
John Gill Bible Commentary
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. (q) "dicite in corde vestro", Montanus, Cocceius, Gussetius; "loquimini", Pagninus, Piscator.
Tyndale Open Study Notes
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).
Psalms 4:4
Answer Me When I Call!
3Know that the LORD has set apart the godly for Himself; the LORD hears when I call to Him. 4Be angry, yet do not sin; on your bed, search your heart and be still. Selah 5Offer the sacrifices of the righteous and trust in the LORD.
- Scripture
- Sermons
- Commentary
(A Marriage Blessed by God) 1. Build Your Home With Wisdom
By Zac Poonen5.4K1:01:53GEN 39:9PSA 4:4PSA 34:11PRO 8:13PRO 24:3PRO 29:14PRO 29:20EPH 4:26
This sermon emphasizes the importance of building godly marriages and homes by focusing on the fear of the Lord, wisdom, and self-control. It highlights the need to prioritize reverence for God, control over hasty words and actions, and seeking peace in relationships. The speaker draws insights from biblical characters like Joseph and David to illustrate the impact of fearing God in overcoming temptations and building a strong foundation for marriage.
(John - Part 39): The Relationship Between the Shepherd and the Sheep
By A.W. Tozer3.9K52:30ExpositionalPSA 4:4PSA 23:1PSA 23:6PSA 46:10JHN 10:1JHN 14:2ACT 1:8In this sermon, the preacher emphasizes the role of a shepherd in taking care of his flock. He compares a mother's responsibility for her children to a shepherd's responsibility for his sheep. The preacher suggests that a mother's actions and the condition of her child reflect her character and choices. He also discusses the idea of performing and applauding oneself in the presence of God, stating that God does not desire us to show off or seek praise from others. The preacher concludes by highlighting the care and provision that a shepherd offers to his sheep, drawing a parallel to God's care for his people.
Great Truths From Ephesians - Part 3
By Zac Poonen1.3K1:00:57EphesiansPSA 4:4EPH 4:26EPH 5:18EPH 5:22In this sermon, the speaker emphasizes the importance of unity in the church, using the analogy of a well-coordinated piano player. He highlights the areas in which believers are united and encourages them to grow in unity. The speaker also discusses the gifts that God gives to His church, emphasizing that every believer has a role to fulfill. He warns against wasting time on unproductive activities and encourages the study of Ephesians chapters one to three to combat discouragement and self-condemnation. The sermon concludes with a call to treat others as God has treated us and to meditate on God's treatment of us.
An Awesome God
By Teresa Conlon1.3K59:18PSA 4:4PSA 46:10PRO 9:10MAT 5:8MAT 6:33JHN 14:27In this sermon, the speaker emphasizes the faithfulness and provision of God. They share personal testimonies of how God has provided for them, including a miraculous provision of a vehicle. The speaker encourages obedience to God, stating that when we obey Him, He shows up and performs miracles in our lives. They also highlight the importance of having an open heart towards God and towards others. The sermon concludes with a reminder that God may ask us to do things we don't want to do, but He is an awesome God who can multiply our efforts and bring blessings into our lives.
The Narrow Way and Broad Way
By Zac Poonen8141:01:42EXO 31:15PSA 4:4MAT 7:13MAT 11:28ROM 8:6GAL 5:18HEB 4:9HEB 8:7
This sermon delves into the significance of understanding the context of Bible verses, particularly focusing on the narrow way and broad way mentioned in Matthew 7:13-14. It emphasizes the importance of not isolating verses but reading them in the context of the entire message. The speaker highlights the transition from the old covenant of rules and regulations to the new covenant of grace and the divine nature, illustrating the need to be led by the Holy Spirit to experience true Sabbath rest and live in alignment with God's will.
(Through the Bible) Psalms - Part 1
By Zac Poonen51957:54PSA 1:2PSA 2:12PSA 3:3PSA 4:4PSA 5:3PSA 6:2PSA 8:4PSA 11:5PSA 19:7PSA 23:1
This sermon delves into the Book of Psalms, highlighting its significance in the New Testament and the various authors behind its composition. It explores the division of Psalms into five books, drawing parallels to the first five books of Moses. The sermon emphasizes the importance of meditating on God's Word, seeking His guidance, and the power of praise and trust in God amidst trials and tribulations.
The Need for Solitude
By A.W. Tozer0Spiritual RenewalSolitude1KI 19:11PSA 4:4PSA 46:10ISA 30:15MAT 6:6MAT 14:23MRK 1:35LUK 5:16JHN 15:4PHP 4:7A.W. Tozer emphasizes the critical need for solitude in a world filled with distractions that hinder our devotional life. He reflects on how modern civilization complicates our ability to retreat and renew our spirits, contrasting it with the quiet times of the past. Tozer laments that while technology offers comfort, it also threatens our inner peace and connection with God. He urges listeners to seek moments of solitude to commune with their hearts and find strength amidst the chaos. The sermon concludes with a prayer for the ability to escape the noise and find time for reflection.
Stand in Awe, and Sin Not: Commune With Your Own Heart Upon Your Bed
By John Calvin0PSA 4:4PRO 14:8EPH 4:26JAS 1:19John Calvin preaches on the importance of self-reflection and solitude in order to examine one's own faults and sins truthfully and honestly. He emphasizes the need to withdraw from external distractions and influences to commune with one's own heart, away from the deception of empty applause and public judgment. Calvin highlights the wisdom in being angry with oneself to abstain from sin, rather than directing anger towards others, as a means of self-correction and growth.
Psalms 4:4
By Chuck Smith0Trust and FaithPeace in GodPSA 4:4PSA 139:23PRO 3:5ISA 26:3MAT 11:28JHN 14:27ROM 2:6PHP 4:6HEB 4:131PE 5:7Chuck Smith emphasizes the importance of finding peace and rest through a relationship with God, highlighting the struggles many face with sleeplessness and anxiety. He outlines four essential steps to becoming God's beloved: feeling reverent awe of God, practicing thoughtful self-examination, making a right approach to God through confession, and exercising faith in His promises. By acknowledging God's greatness and goodness, individuals can confront their hearts and find true peace. Ultimately, trusting in God leads to gladness and the ability to rest peacefully, free from inner turmoil.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(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 from Jerusalem. Referring to this, David cries out to the Absolomites: offer זבחי־צדק. Here at least these are not offerings consisting of actions which are in accordance with the will of God, instead of slaughtered animals, but sacrifices offered with a right mind, conformed to the will of God, instead of the hypocritical mind with which they consecrate their evil doings and think to flatter God. In Ps 51:21, Deu 33:19 also, "the sacrifices of righteousness" are real sacrifices, not merely symbols of moral acts. Not less full of meaning is the exhortation וּבטחוּ אל־ה. The verb בּטח is construed with אל as in Psa 31:7; Psa 56:4; Psa 86:2, combining with the notion of trusting that of drawing near to, hanging on, attaching one's self to any one. The Arabic word bṭḥ, expandere, has preserved the primary notion of the word, a notion which, as in the synon. Arab. bsṭ, when referred to the effect which is produced on the heart, countenance and whole nature of the man by a joyous cheerful state of mind, passes over to the notion of this state of mind itself, so that בּטח (like the Arab. inbasaṭa to be cheerful, fearless, bold, lit., expanded [cf. רהב Isa 60:5] = unstraitened) consequently signifies to be courageous, confident. They are to renounce the self-trust which blinds them in their opposition to the king who is deprived of all human assistance. If they will trustingly submit themselves to God, then at the same time the murmuring and rancorous discontent, from which the rebellion has sprung, will be stilled. Thus far the address to the rebellious magnates goes.
Jamieson-Fausset-Brown Bible Commentary
Stand in awe-- (Eph 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."
John Gill Bible Commentary
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. (q) "dicite in corde vestro", Montanus, Cocceius, Gussetius; "loquimini", Pagninus, Piscator.
Tyndale Open Study Notes
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).