Psalms 4:6
Verse
Context
Sermons
Carl Armerding
Chuck Smith
Thomas Brooks
T. Austin-Sparks
C.H. Spurgeon
William GougeSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 4:7-8) Looking into his own small camp David is conscious of a disheartened feeling which is gaining power over him. The words: who will make us see, i.e., (as in Psa 34:13) experience any good? can be taken as expressive of a wish according to Sa2 23:15; Isa 42:23; but the situation gives it the character of a despondent question arising from a disheartened view of the future. The gloom has now, lasted so long with David's companions in tribulation that their faith is turned to fear, their hope to despair. David therefore prays as he looks upon them: Oh lift upon us (נסה־עלינוּ) (Note: The Metheg which stands in the second syllable before the tone stands by the Sheb, in the metrical books, if this syllable is the first in a word marked with a greater distinctive without any conjunctive preceding it, and beginning with Sheb; it is, therefore, not נסה־עלינוּ but נסה־עלינוּ, cf. Psa 51:2 בּבוא־, Psa 69:28 תּנה־, Psa 81:3 שׂאו־, Psa 116:17 לך־, Psa 119:175 תּחי־. The reason and object are the same as stated in note p. *84 supra.) the light of Thy countenance. The form of the petition reminds one of the priestly benediction in Num 6. There it is: פּניו יאר ה in the second portion, in the third פּניו ישּׂא ה, here these two wishes are blended into one prayer; and moreover in נסה there is an allusion to neec a banner, for the imper. of נשׂא, the regular form of which is שׂא, will also admit of the form נשׂא (Psa 10:12), but the mode of writing נסה (without example elsewhere, for נסּה Job 4:2 signifies "to be attempted") is only explained by the mingling of the verbs נשׂא and נסס, Arab. nṣṣ, extollere (Psa 60:6); נסּי ה (cf. Psa 60:6) is, moreover, a primeval word of the Tra (Exo 17:15). If we may suppose that this mingling is not merely a mingling of forms in writing, but also a mingling of the ideas in those forms, then we have three thoughts in this prayer which are brought before the eye and ear in the briefest possible expression: may Jahve cause His face to shine upon them; may He lift upon them the light of His countenance so that they may have it above them like the sun in the sky, and may that light be a banner promising them the victory, around which they shall rally. David, however, despite the hopelessness of the present, is even now at peace in His God. The joy which Jahve has put into his heart in the midst of outward trial and adversity is מעת דּגנם ותירושׁם רבּוּ. The expression is as concise as possible: (1) gaudium prae equivalent to gaudium magnum prae -majus quam; then (2) מעת after the analogy of the comparatio decurtata (e.g., Psa 18:34 my feet are like hinds, i.e., like the feet of hinds) is equivalent to משּׂמחת עת; (3) אשׁר is omitted after עת according to Ges. 123, 3, for עת is the construct state, and what follows is the second member of the genitival relation, dependent upon it (cf. Psa 90:15; Isa 29:1); the plurality of things: corn and new wine, inasmuch as it is the stores of both that are specially meant, is exceptionally joined with the plur. instead of the sing., and the chief word raabbu stands at the end by way of emphasis. The suff. does not refer to the people of the land in general (as in Psa 65:10), but, in accordance with the contrast, to the Absolomites, to those of the nation who have fallen away from David. When David came to Mahanaim, while the rebels were encamped in Gilead, the country round about him was hostile, so that he had to receive provisions by stealth, Sa2 17:26-29. Perhaps it was at the time of the feast of tabernacles. The harvest and the vintage were over. A rich harvest of corn and new wine was garnered. The followers of Absolom had, in these rich stores which were at their disposal, a powerful reserve upon which to fall back. David and his host were like a band of beggars or marauders. But the king brought down from the sceptre of the beggar's staff is nevertheless happier than they, the rebels against him. What he possesses in his heart is a richer treasure than all that they have in their barns and cellars.
Jamieson-Fausset-Brown Bible Commentary
Contrast true with vain confidence. light of thy countenance upon us--figure for favor (Num 6:26; Psa 44:3; Psa 81:16).
John Gill Bible Commentary
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. (r) So Gussetius, Ebr. Comment. p. 515, 518.
Matthew Henry Bible Commentary
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 see good? What good they meant is intimated, Psa 4:7. It was the increase of their corn and wine; all they desired was plenty of the wealth of this world, that they might enjoy abundance of the delights of sense. Thus far they are right, that they are desirous of good and solicitous about it; but there are these things amiss in this wish: - 1. They enquire, in general, "Who will make us happy?" but do not apply themselves to God who alone can; and so they expose themselves to be ill-advised, and show they would rather be beholden to any than to God, for they would willingly live without him. 2. They enquire for good that may be seen, seeming good, sensible good; and they show no concern for the good things that are out of sight and are the objects of faith only. The source of idolatry was a desire of gods that they might see, therefore they worshipped the sun; but, as we must be taught to worship an unseen God, so to seek an unseen good, Co2 4:18. We look with an eye of faith further than we can see with an eye of sense. 3. They enquire for any good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; and what are all these worth without a good God and a good heart? Any good will serve the turn of most men, but a gracious soul will not be put off so. This way, this wish, of carnal worldlings is their folly, yet many there be that join in it; and their doom will be accordingly. "Son, remember that thou in thy life-time receivedst thy good things, the penny thou didst agree for." II. The wise choice which godly people make. David, and the pious few that adhered to him, dissented from that wish, and joined in this prayer, Lord, lift thou up the light of thy countenance upon us. 1. He disagrees from the vote of the many. God had set him apart for himself by distinguishing favours, and therefore he sets himself apart by a distinguishing character. "They are for any good, for worldly good, but so am not I; I will not say as they say; any good will not serve my turn; the wealth of the world will never make a portion for my soul, and therefore I cannot take up with it." 2. He and his friends agree in their choice of God's favour as their felicity; it is this which in their account is better than life and all the comforts of life. (1.) This is what they most earnestly desire and seek after; this is the breathing of their souls, "Lord, lift thou up the light of thy countenance upon us. Most are for other things, but we are for this." Good people, as they are distinguished by their practices, so they are by their prayers, not the length and language of them, but the faith and fervency of them; those whom God has set apart have a prayer by themselves, which, though others may speak the words of it, they only offer up in sincerity; and this is a prayer which they all say Amen to; "Lord, let us have thy favour, and let us know that we have it, and we desire no more; that is enough to make us happy. Lord, be at peace with us, accept of us, manifest thyself to us, let us be satisfied of thy loving-kindness and we will be satisfied with it." Observe, Though David speaks of himself only in the Psa 4:7, he speaks, in this prayer, for others also, - "upon us," as Christ taught us to pray, "Our Father." All the saints come to the throne of grace on the same errand, and in this they are one, they all desire God's favour as their chief good. We should beg it for others as well as for ourselves, for in God's favour there is enough for us all and we shall have never the less for others sharing in what we have. (2.) This is what, above any thing, they rejoice in (Psa 4:7): "Thou hast hereby often put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable; and therefore this is what I will still pursue, what I will seek after all the days of my life." When God puts grace in the heart he puts gladness in the heart; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, of a plentiful harvest, when the corn and wine increase. This is gladness in the heart, inward, solid, substantial joy. The mirth of worldly people is but a flash, a shadow; even in laughter their heart is sorrowful, Pro 14:13. "Thou hast given gladness in my heart;" so the word is. True joy is God's gift, not as the world giveth, Joh 14:27. The saints have no reason to envy carnal worldlings their mirth and joy, but should pity them rather, for they may know better and will not. (3.) This is what they entirely confide in, and in this confidence they are always easy, Psa 4:8. He had laid himself down and slept (Psa 3:5), and so he will still: "I will lay myself down (having the assurance of thy favour) in peace, and with as much pleasure as those whose corn and wine increase, and who lie down as Boaz did in his threshing-floor, at the end of the heap of corn, to sleep there when his heart was merry (Rut 3:7), for thou only makest me to dwell in safety. Though I am alone, yet I am not alone, for God is with me; though I have no guards to attend me, the Lord alone is sufficient to protect me; he can do it himself when all other defences fail." If he have the light of God's countenance, [1.] He can enjoy himself. His soul returns to God, and reposes itself in him as its rest, and so he lays himself down and sleeps in peace. He has what he would have and is sure that nothing can come amiss to him. [2.] He fears no disturbance from his enemies, sleeps quietly, and is very secure, because God himself has undertaken to keep him safe. When he comes to sleep the sleep of death, and to lie down in the grave, and to make his bed in the darkness, he will then, with good old Simeon, depart in peace (Luk 2:29), being assured that God will receive his soul, to be safe with himself, and that his body also shall be made to dwell in safety in the grave. [3.] He commits all his affairs to God, and contentedly leaves the issue of them with him. It is said of the husbandman that, having cast his seed into the ground, he sleeps and rises night and day, and the seed springs and grows up, he knows not how, Mar 4:26, Mar 4:27. So a good man, having by faith and prayer cast his care upon God, sleeps and rests night and day, and is very easy, leaving it to his God to perform all things for him and prepared to welcome his holy will. In singing these verses, and praying over them, let us, with a holy contempt of the wealth and pleasure of this world, as insufficient to make us happy, earnestly seek the favour of God and pleasingly solace ourselves in that favour; and, with a holy indifferency about the issue of all our worldly concerns, let us commit ourselves and all our affairs to the guidance and custody of the divine Providence, and be satisfied that all shall be made to work for good to us if we keep ourselves in the love of God.
Tyndale Open Study Notes
4:6 your face (or the light of your face): The psalmist seeks God’s favor and peace (Num 6:25-26), which can transform darkness into light (see Ps 27:1). Confident trust in the Lord is an antidote to anger, resentment, jealousy, and materialism.
Psalms 4:6
Answer Me When I Call!
5Offer the sacrifices of the righteous and trust in the LORD. 6Many ask, “Who can show us the good?” Shine the light of Your face upon us, O LORD. 7You have filled my heart with more joy than when grain and new wine abound.
- Scripture
- Sermons
- Commentary
Psalm 5
By Carl Armerding1.0K44:36PsalmsPSA 3:7PSA 4:6PSA 5:8ISA 6:5ROM 8:26In this sermon, the speaker emphasizes the importance of prayer and devotion to God. He shares personal experiences and insights from his 60 years of knowing the Lord. The speaker encourages the audience to spend at least 15 minutes a day in prayer, citing examples of praying for family members and the potential power of a group of believers coming together in prayer. He also highlights the concept of "sentence prayers" found in the Bible, particularly in the book of Nehemiah, and how they can be effective in communicating with God. Overall, the sermon emphasizes the need for a deep and intimate relationship with God through prayer and devotion.
Psalms 4:6
By Chuck Smith0Finding Peace in GodRestlessnessGEN 1:31PSA 4:6ISA 53:5MAT 11:28JHN 19:30Chuck Smith explores the deep-rooted restlessness within humanity, tracing its origin back to the Garden of Eden where sin disrupted the perfect harmony between man and God. He emphasizes that true contentment can only be found in fellowship with God, as living for oneself leads to frustration and turmoil. The sermon highlights that the cure for this restlessness lies in seeking God's presence and resting in the finished work of the cross, which brings joy and peace. Ultimately, Smith asserts that the cry of our hearts for goodness can only be answered by turning to God, who alone can satisfy our deepest longings.
Who Can Show Us Any Good?
By Thomas Brooks0Spiritual NeedsThe Goodness of ChristPSA 4:6JHN 10:10ROM 5:1EPH 1:7COL 2:3Thomas Brooks addresses the question 'Who can show us any good?' by emphasizing that the Lord Jesus Christ embodies the greatest and most suitable good for our souls. He describes Christ as a universal, matchless, and eternal good, highlighting that in Him we find mercy for pardon, power for salvation, wisdom for guidance, grace for enrichment, and righteousness for our needs. Brooks encourages believers to recognize that everything they require for their spiritual state is found in Christ.
In Relation to the Race as It Is
By T. Austin-Sparks0The Cross of ChristThe Face of GodGEN 3:22PSA 4:6PSA 31:16PSA 89:15ISA 35:1ISA 40:1MAT 27:46LUK 23:46HEB 13:5REV 22:3T. Austin-Sparks emphasizes the significance of the face of God throughout human history, illustrating how the expulsion from Eden marked a separation from God's presence. He connects this theme to the Cross of Christ, where Jesus experienced ultimate desolation, crying out in forsakenness, yet through His sacrifice, believers are granted access to God's face once more. The sermon highlights the wilderness as a symbol of spiritual desolation, contrasting it with the joy of being in the light of God's countenance, which is restored through faith in Christ. Ultimately, Sparks reassures that through Jesus, believers can experience an open heaven and never face total forsakenness again.
We Would See Jesus
By C.H. Spurgeon0Desire for ChristSpiritual AwakeningPSA 4:6ISA 55:1MAT 5:6MAT 11:28JHN 7:37JHN 14:6ROM 10:13PHP 3:8HEB 11:61PE 2:2C.H. Spurgeon emphasizes the singular desire for Christ as the ultimate good, contrasting the worldly pursuit of earthly comforts with the awakened sinner's longing for Jesus. He illustrates that true fulfillment comes when one's desires are focused solely on Christ, transforming a chaotic heart into a river of life. Spurgeon encourages listeners to recognize their deep need for Jesus, asserting that mere religious practices are insufficient without a personal relationship with Him. He reassures those who yearn for Christ that their desire is a sign of divine work within them, and that they are close to the kingdom of heaven. Ultimately, he calls for a heartfelt pursuit of Jesus, the true source of satisfaction and freedom from sin.
The Connection Between Present Holiness and Future Felicity
By Samuel Davies0PSA 4:6PSA 73:25PSA 119:6MAT 5:8ROM 8:291CO 13:10EPH 4:24HEB 12:141JN 3:2Samuel Davies preaches about the vital connection between present holiness and future felicity, emphasizing the innate human desire for happiness and the pursuit of earthly pleasures as a distorted reflection of the pursuit of true joy in God. He highlights the necessity of holiness for heavenly happiness, explaining that without holiness, one cannot enjoy the divine presence and the eternal bliss of heaven. Davies urges his listeners to diligently seek holiness through self-examination, earnest engagement with spiritual disciplines, and a deep understanding of the absolute requirement of holiness for eternal life.
Of Remedies Against Covetousness
By William Gouge0GEN 22:8PSA 4:6PSA 55:22PSA 119:36PRO 11:4PRO 30:8MAT 6:21JHN 9:32PHP 4:11COL 3:21PE 5:7William Gouge emphasizes the importance of preventing and addressing covetousness by following specific rules: understanding true happiness and the deceitfulness of riches, setting our hearts on heavenly blessings, placing our confidence in God's providence, moderating our desire for riches, and praying against covetousness as it is a deeply rooted sin that requires divine intervention for healing.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 4:7-8) Looking into his own small camp David is conscious of a disheartened feeling which is gaining power over him. The words: who will make us see, i.e., (as in Psa 34:13) experience any good? can be taken as expressive of a wish according to Sa2 23:15; Isa 42:23; but the situation gives it the character of a despondent question arising from a disheartened view of the future. The gloom has now, lasted so long with David's companions in tribulation that their faith is turned to fear, their hope to despair. David therefore prays as he looks upon them: Oh lift upon us (נסה־עלינוּ) (Note: The Metheg which stands in the second syllable before the tone stands by the Sheb, in the metrical books, if this syllable is the first in a word marked with a greater distinctive without any conjunctive preceding it, and beginning with Sheb; it is, therefore, not נסה־עלינוּ but נסה־עלינוּ, cf. Psa 51:2 בּבוא־, Psa 69:28 תּנה־, Psa 81:3 שׂאו־, Psa 116:17 לך־, Psa 119:175 תּחי־. The reason and object are the same as stated in note p. *84 supra.) the light of Thy countenance. The form of the petition reminds one of the priestly benediction in Num 6. There it is: פּניו יאר ה in the second portion, in the third פּניו ישּׂא ה, here these two wishes are blended into one prayer; and moreover in נסה there is an allusion to neec a banner, for the imper. of נשׂא, the regular form of which is שׂא, will also admit of the form נשׂא (Psa 10:12), but the mode of writing נסה (without example elsewhere, for נסּה Job 4:2 signifies "to be attempted") is only explained by the mingling of the verbs נשׂא and נסס, Arab. nṣṣ, extollere (Psa 60:6); נסּי ה (cf. Psa 60:6) is, moreover, a primeval word of the Tra (Exo 17:15). If we may suppose that this mingling is not merely a mingling of forms in writing, but also a mingling of the ideas in those forms, then we have three thoughts in this prayer which are brought before the eye and ear in the briefest possible expression: may Jahve cause His face to shine upon them; may He lift upon them the light of His countenance so that they may have it above them like the sun in the sky, and may that light be a banner promising them the victory, around which they shall rally. David, however, despite the hopelessness of the present, is even now at peace in His God. The joy which Jahve has put into his heart in the midst of outward trial and adversity is מעת דּגנם ותירושׁם רבּוּ. The expression is as concise as possible: (1) gaudium prae equivalent to gaudium magnum prae -majus quam; then (2) מעת after the analogy of the comparatio decurtata (e.g., Psa 18:34 my feet are like hinds, i.e., like the feet of hinds) is equivalent to משּׂמחת עת; (3) אשׁר is omitted after עת according to Ges. 123, 3, for עת is the construct state, and what follows is the second member of the genitival relation, dependent upon it (cf. Psa 90:15; Isa 29:1); the plurality of things: corn and new wine, inasmuch as it is the stores of both that are specially meant, is exceptionally joined with the plur. instead of the sing., and the chief word raabbu stands at the end by way of emphasis. The suff. does not refer to the people of the land in general (as in Psa 65:10), but, in accordance with the contrast, to the Absolomites, to those of the nation who have fallen away from David. When David came to Mahanaim, while the rebels were encamped in Gilead, the country round about him was hostile, so that he had to receive provisions by stealth, Sa2 17:26-29. Perhaps it was at the time of the feast of tabernacles. The harvest and the vintage were over. A rich harvest of corn and new wine was garnered. The followers of Absolom had, in these rich stores which were at their disposal, a powerful reserve upon which to fall back. David and his host were like a band of beggars or marauders. But the king brought down from the sceptre of the beggar's staff is nevertheless happier than they, the rebels against him. What he possesses in his heart is a richer treasure than all that they have in their barns and cellars.
Jamieson-Fausset-Brown Bible Commentary
Contrast true with vain confidence. light of thy countenance upon us--figure for favor (Num 6:26; Psa 44:3; Psa 81:16).
John Gill Bible Commentary
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. (r) So Gussetius, Ebr. Comment. p. 515, 518.
Matthew Henry Bible Commentary
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 see good? What good they meant is intimated, Psa 4:7. It was the increase of their corn and wine; all they desired was plenty of the wealth of this world, that they might enjoy abundance of the delights of sense. Thus far they are right, that they are desirous of good and solicitous about it; but there are these things amiss in this wish: - 1. They enquire, in general, "Who will make us happy?" but do not apply themselves to God who alone can; and so they expose themselves to be ill-advised, and show they would rather be beholden to any than to God, for they would willingly live without him. 2. They enquire for good that may be seen, seeming good, sensible good; and they show no concern for the good things that are out of sight and are the objects of faith only. The source of idolatry was a desire of gods that they might see, therefore they worshipped the sun; but, as we must be taught to worship an unseen God, so to seek an unseen good, Co2 4:18. We look with an eye of faith further than we can see with an eye of sense. 3. They enquire for any good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; and what are all these worth without a good God and a good heart? Any good will serve the turn of most men, but a gracious soul will not be put off so. This way, this wish, of carnal worldlings is their folly, yet many there be that join in it; and their doom will be accordingly. "Son, remember that thou in thy life-time receivedst thy good things, the penny thou didst agree for." II. The wise choice which godly people make. David, and the pious few that adhered to him, dissented from that wish, and joined in this prayer, Lord, lift thou up the light of thy countenance upon us. 1. He disagrees from the vote of the many. God had set him apart for himself by distinguishing favours, and therefore he sets himself apart by a distinguishing character. "They are for any good, for worldly good, but so am not I; I will not say as they say; any good will not serve my turn; the wealth of the world will never make a portion for my soul, and therefore I cannot take up with it." 2. He and his friends agree in their choice of God's favour as their felicity; it is this which in their account is better than life and all the comforts of life. (1.) This is what they most earnestly desire and seek after; this is the breathing of their souls, "Lord, lift thou up the light of thy countenance upon us. Most are for other things, but we are for this." Good people, as they are distinguished by their practices, so they are by their prayers, not the length and language of them, but the faith and fervency of them; those whom God has set apart have a prayer by themselves, which, though others may speak the words of it, they only offer up in sincerity; and this is a prayer which they all say Amen to; "Lord, let us have thy favour, and let us know that we have it, and we desire no more; that is enough to make us happy. Lord, be at peace with us, accept of us, manifest thyself to us, let us be satisfied of thy loving-kindness and we will be satisfied with it." Observe, Though David speaks of himself only in the Psa 4:7, he speaks, in this prayer, for others also, - "upon us," as Christ taught us to pray, "Our Father." All the saints come to the throne of grace on the same errand, and in this they are one, they all desire God's favour as their chief good. We should beg it for others as well as for ourselves, for in God's favour there is enough for us all and we shall have never the less for others sharing in what we have. (2.) This is what, above any thing, they rejoice in (Psa 4:7): "Thou hast hereby often put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable; and therefore this is what I will still pursue, what I will seek after all the days of my life." When God puts grace in the heart he puts gladness in the heart; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, of a plentiful harvest, when the corn and wine increase. This is gladness in the heart, inward, solid, substantial joy. The mirth of worldly people is but a flash, a shadow; even in laughter their heart is sorrowful, Pro 14:13. "Thou hast given gladness in my heart;" so the word is. True joy is God's gift, not as the world giveth, Joh 14:27. The saints have no reason to envy carnal worldlings their mirth and joy, but should pity them rather, for they may know better and will not. (3.) This is what they entirely confide in, and in this confidence they are always easy, Psa 4:8. He had laid himself down and slept (Psa 3:5), and so he will still: "I will lay myself down (having the assurance of thy favour) in peace, and with as much pleasure as those whose corn and wine increase, and who lie down as Boaz did in his threshing-floor, at the end of the heap of corn, to sleep there when his heart was merry (Rut 3:7), for thou only makest me to dwell in safety. Though I am alone, yet I am not alone, for God is with me; though I have no guards to attend me, the Lord alone is sufficient to protect me; he can do it himself when all other defences fail." If he have the light of God's countenance, [1.] He can enjoy himself. His soul returns to God, and reposes itself in him as its rest, and so he lays himself down and sleeps in peace. He has what he would have and is sure that nothing can come amiss to him. [2.] He fears no disturbance from his enemies, sleeps quietly, and is very secure, because God himself has undertaken to keep him safe. When he comes to sleep the sleep of death, and to lie down in the grave, and to make his bed in the darkness, he will then, with good old Simeon, depart in peace (Luk 2:29), being assured that God will receive his soul, to be safe with himself, and that his body also shall be made to dwell in safety in the grave. [3.] He commits all his affairs to God, and contentedly leaves the issue of them with him. It is said of the husbandman that, having cast his seed into the ground, he sleeps and rises night and day, and the seed springs and grows up, he knows not how, Mar 4:26, Mar 4:27. So a good man, having by faith and prayer cast his care upon God, sleeps and rests night and day, and is very easy, leaving it to his God to perform all things for him and prepared to welcome his holy will. In singing these verses, and praying over them, let us, with a holy contempt of the wealth and pleasure of this world, as insufficient to make us happy, earnestly seek the favour of God and pleasingly solace ourselves in that favour; and, with a holy indifferency about the issue of all our worldly concerns, let us commit ourselves and all our affairs to the guidance and custody of the divine Providence, and be satisfied that all shall be made to work for good to us if we keep ourselves in the love of God.
Tyndale Open Study Notes
4:6 your face (or the light of your face): The psalmist seeks God’s favor and peace (Num 6:25-26), which can transform darkness into light (see Ps 27:1). Confident trust in the Lord is an antidote to anger, resentment, jealousy, and materialism.