Salmo 4:1-8

Hear me when I call, O God of my righteousness.

A gentle remonstrance

This Psalm is mainly a gentle, earnest remonstrance with antagonists, seeking to win them to a better mind. The cry for an answer by deed is based on the name and on the past acts of God. The pronoun “my” is best attached to “righteousness,” as the consideration that God is righteous is less relevant than that He is the source of the Psalmist’s righteousness. Since He is so, He may be expected to vindicate it by answering prayer with deliverance.

He who feels that all good in himself comes from God may be quite sure that, sooner or later, and by some means or other, God will witness to His own work. The strophe division keeps together the prayer and the beginning of the remonstrance to opponents, and does so in order to emphasise the eloquent, sharp juxtaposition of God and the “sons of men.” Verse 6 may be the continuance of the address to the enemies, carrying on the exhortation to trust.

Verses 7 and 8 are separated from Salmo 4:6 by their purely personal reference. The Psalmist returns to the tone of his prayer in Salmo 4:1; only, that petition has given place, as it should do, to possession and confident thankfulness. The Psalmist here touches the bottom, the foundation fact on which every life that is not vanity must be based, and which verifies itself in every life that is so based. The glad heart possessing Jehovah can lay itself down and sleep, though foes stand round. The last words of the Psalm flow restfully like a lullaby. (A. Maclaren, D. D.)

The great trials of life

I. Praying.

1. A recognition of God’s righteousness. He might have thought upon God now as the “author” of his righteousness, and felt that all that was righteous in his own heart and life came from God; or as the vindicator of his righteousness who alone was able to defend his righteous cause; or as the administrator of righteousness, conducting His government upon righteous principles and bringing even upon him only the sufferings he justly deserved. There is something deep in the soul of man which leads him to appeal to the righteous God when he feels himself to be the victim of fraud or violence. Even Christ Himself did so.

2. A remembrance of God’s goodness. “Thou hast enlarged me when I was in distress.” The reference is to some deliverance which he had experienced. He remembered, perhaps, the goodness of God to him when, ill the field guarding his father’s flocks, he was delivered out of the paw of the lion and out of the paw of the bear; or His goodness to him in delivering him from the giant of Philistia.

The memory of God’s past mercies to him gave courage to his heart and an argument in his prayer now. Because God has helped us we expect Him to help us again, and thus we plead. Not so with man. The more our fellow being has helped us the less reason we have to expect His aid. Man’s capacity for help is limited. The capability of God is unbounded.

3. An invocation of God’s favour. “.. .Have mercy upon me and hear my prayer.” Mercy is what we want. Mercy to forgive, to renovate, to strengthen the soul, to labour and to wait.

II. Rebuking. David having addressed the righteous God in prayer, hurls his rebuke at his enemies. His rebuke is marked--

1. By boldness. “.. .O ye sons of men”--ye great men of the land--“.. .O how long will ye turn my glory into shame, how long will ye love vanity and seek after leasing. In this appeal the speaker’s sense of honour, justice, truth seems to have run into a passion that fired and flooded his whole being.

2. By alarm. “.. .Know that the Lord hath set apart him that is godly for Himself: the Lord will hear when I call unto Him,” which means, “Know this, the Lord will take care of me whom He has elected King to serve Himself, and He will hear when I call upon Him.” Your opposition is futile. Beware, you are rebelling not merely against me, but against Omnipotence itself. It is a terrible thing to oppress or injure God’s elected ones.

3. By authority. “.. .Stand in awe, and sin not, commune with your own heart on your bed, and be still. Selah.”--Mind this. This command includes three things.

(1) Cease from your rage. Let your insurrectionary passion be hushed. The soul under wrong passions is like a rudderless bark driven by the tempest; shipwreck is all but inevitable.

(2) Retire to thoughtfulness. “Commune with your own heart upon your bed, and be still.” It is in man’s own soul that God meets with him, and communes with him as He did of old before the mercy seat.

(3) Practise religion. “.. .Offer the sacrifices of righteousness, and put your trust in the Lord.” What is righteous sacrifice? The consecration of our energies, our self, our all, to the service of justice, truth, and God. “.. .The sacrifices of God are a broken spirit, a broken and a contrite heart Thou wilt not despise.”

III. Teaching. “There be many that say, who will show us any good? Lord lift Thou up the light of Thy countenance upon us.”

1. The universal craving of humanity There are many that say unto us,” etc. Men are everywhere craving for happiness. From shops and sanctuaries, from the peasant’s cot and the prince’s castle, from the bush of savages and the bench of senators, from all lands and lips the cry is heard,. “Who will show us any good?” We are children walking m the dark, who will show us the way; we are dying with thirst, who will moisten our fevered lips; we are starving with hunger, who will give us any bread? Man, the world over, feels that he has not what he wants.

2. The only satisfaction of humanity. What is it? Fame, wealth, sensual pleasure, superstitious observances? No, these have been tried a thousand times, and failed. Here it is: “Lift Thou up the light of Thy countenance,” which means the conscious presence and favour of God.

IV. Exulting. “.. .Thou hast put gladness in my heart more than in the time that their corn and their wine increased.” Some render this from the time in which their corn and wine increased, supposing David to refer to the hour when abundant supplies began to come into him, an exile at Mahanaim (2 Samuel 16:1; 2 Samuel 17:28). This may be the correct version. The language in either version expresses the feelings of a soul happy in God.

1. God made him inwardly happy, even in his poverty. He had lost for a time his palace and his kingdom, and was dependent upon the supplies of friends. Yet he was happy, and who made him happy? “.. .Thou hast put gladness in my heart.” God alone can make us happy anywhere and anywhen. “.. .Although the fig tree shall not blossom,” etc. (Habacuc 3:17). What does Paul say? “.. .I glory in tribulation.” Martyrs have sung in dungeons, and triumphed in flames.

2. God made him consciously secure. His enemies counted their millions. His death they desired. Yet what does he say?--“.. .I will both lay me down in peace, and sleep.” God was his refuge and strength, etc. “.. .If God be for us, who can be against us?” Learn from this poem where happiness alone can be found. It is in God. An ancient Italian author, in one of his romantic legends, tells us of a tree, many branched, and covered apparently with delectable bunches of fruit; but whoso shook that tree in order to possess the fruit, found, too late, that not fruit, but stones of crushing weight came down upon his head.

An emblem this of the tree of unholy pleasure. It is many-branched, it is attractive in aspect, its boughs bend with rich clusters of what seems to be delicious fruit, the millions of the world gather round it, and, with eager hands, shake it in order if possible to taste the luscious fruit. But what is the result of their efforts? Stones come tumbling down that paralyse the soul. “What fruit had ye in those things whereof ye are now ashamed; for the end of those things is death.” (Homilist.)

An appeal for mercy to the God of righteousness

I. The Psalmist’s appeal. This book is full of such appeals. It is remarkable that there has come down to us a book full of the most confidingly, reverent, pleading utterances, addressed to the unseen and eternal God. There are not many petitions in this Psalm. “Hear me when I call”--only “hear me,” that is enough. Is there no heart to respond to us? Yes, He is hearing, that is enough.

II. The grounds of the appeal. Two considerations on which the appeal is founded.

1. The character of God. Not simply “my righteous God,” but “God, the author of my righteousness, from Whom all that is true and right in me has come.”

2. And the goodness already experienced. “Thou hast enlarged me.” It was not untried mercy. No one looks to history for a message of despair--at any rate, no good man--for he always finds that the storm ends in calm, that the darkest hour precedes the dawn, that the struggles result in progress. Let us also appeal for mercy to the God of righteousness, and take the past as an argument. There has been care in the past; there has been goodness in the past: Gethsemane is in the past; Calvary is in the past. Plead the past. (James Owen.)

Thou hast enlarged me.--

Prayer and answer to prayer

I. David’s prayer for mercy desired.

1. The tide which David here puts upon God. “God of my righteousness.” That is, the God who makes me to be righteous: the Author of it. Better here, the God that shows me to be righteous, that maintains my righteous cause. Look at this--

(1) Directly in itself. God does own the righteousness of those who are His servants. This is grounded on His nature. His affection and His relation carries Him to it likewise. He is my God, and therefore the God of my righteousness. There is also His covenant and interest. In two ways God owns our righteousness. In clearing it and in avenging it.

(2) Reflexively, as coming from David; who, having righteousness and equity on his side, does now with a great deal of boldness and confidence take himself to God for redress. Whence we see what is to be practised by everyone else.

2. The request itself. “Hear me when I call” has respect to David’s complaint in case of injury. “Hear my prayer,” that is, grant me that particular request which I desire of Thee. See his desire of being heard in his performance, “when I call.” Attention must be given to the matter of prayer, that it be such as is according to God’s will; the manner of prayer, that it be with zeal, fervency, and intention; the principle of prayer, that it be done in faith.

There should also be the ordering of ourselves in other things suitable hereunto, as their hearing of God Himself. Hearing of others in their necessities: abstaining from all kinds of sin whatsoever.

3. The terms whereupon he deals with Him. On account of mercy, grace, and favour. We must have recourse to His mercy, and urge upon Him this consideration above all others. Let us make much of this attribute of mercy, and improve it to our own comfort and advantage.

II. David’s acknowledgment of mercy received. God loves to manifest His power in deliverance. He brings into distress, and so from thence takes occasion to enlarge. There is a double enlargement, one of state and condition; the other of heart and affection. There is a double enlargement of spirit, the one is in order to duty, the other in order to comfort. (Thomas Horton, D. D.)

Spiritual enlargement

This enlargement is the great thing to be desired and sought after in all our histories. Sin dwarfs us--it lowers us alike in the scale of creation and in the scope of our immortal being. So possible is it for all true spiritual life to be crushed, all inward growth and spiritual development to be repressed, by worldliness of heart and aim. The contrast therefore is a study; enlargement of estate, or enlargement of soul. “Thou hast enlarged me. Here is a beautiful consciousness.

I. The cause revealed. “When I was in distress.” Distress had driven me to Him Who revealed me to myself. He diminished my estate and my health; but He enlarged me.

II. The question suggested. Why? Because I am a man capable of enlargement. You cannot enlarge the merely finite like this. Every spiritual advance is only a step upward and onward in the immortal ascent, every enlargement is only a prophecy of yet wider range. Not one word can be said too much of the majesty of the soul. Standing on the verge of eternity after long years of life, the soul is yet young, and feels the immortal pulses. It is just beginning to know. Unless we grow in grace we may question if we are Christians at all, for life means growth, and the knowledge of God is the infinite study of eternity.

III. The influence created. An enlarged man has a glorious might of personal influence; such a man elevates social intercourse as he moves among his fellows, and treats their interests in the light of their larger being. The enlarged man seeks to have part in the kingdom which brings life and peace to all his brethren in Christ.

IV. The expectation enjoyed. For what is all this enlargement given? Surely the Divine ministries have a worthy end and aim, or else we have a mystery in man which we have in no other sphere of use or adaptation. The soul implies Divine training and immortal rest. Heaven is the corollary of soul life. Faint not under the good hand of God, for He will exalt you in good time. The enlarged life will have a sphere, where it can enjoy and serve God, forever and for evermore. Thus, too, may we bear distress aright. (W. M. Statham.)

Enlargement in distress

This Psalm and the previous one are Psalms of distress, utterances of a soul that is crying to God out of the depths; yet, none the less, they are songs of faith, hope, rest in God. In the text we see that gladness comes out of the sorrow, and light shines out of the darkness.

I. Through distress there comes an enlargement of personal character.

1. Suffering strengthens character; brings to light the hidden qualities of a man, and teaches him courage, endurance, and self-reliance. I have read of a great botanist who was exiled from his native land, and had obtained employment as an undergardener in a nobleman’s service, that while in this situation his master received the present of a valuable plant, the nature and habits of which were quite unknown to him.

It was given to the care of the head gardener, and he, supposing it to be of tropical growth, put it into a hothouse, and treated it like other hothouse plants. Under this treatment the plant began to wither and die. One day the undergardener asked permission to examine it, and as soon as he had done so he said, “This is an Arctic plant, and you are killing it with this hothouse treatment.” So he took it out to the open air, and heaped ice round it, to the great astonishment of the head gardener.

The result justified his wisdom; for the plant was soon perfectly healthy and strong. This story is a parable of human character. It is ease, not difficulty, that is dangerous. Put a man under hothouse treatment, surround him with luxury, hedge him in from opposition; and you take the surest means of sapping him of life and power. Teach him to suffer; and you teach him to be strong.

2. But in a large character, sympathy must be present as well as strength. Without sympathy no character can possess that breadth which is so essential to its perfecting; and there is no such teacher of sympathy as suffering.

II. Think of the larger and surer place which suffering gives us in the world of men. There is something in the experience of suffering which enhances a man’s social influence. In every walk of life the men of sorrows are the men of power. We may not be able fully to explain why this is so; but we know quite well that the very fact of suffering gives a man a claim upon us, and a hold over us, which nothing else can give.

“Under our present conditions,” says one, “there is something in the very expansiveness of joy which dissociates, while sorrow seems to weld us together, like hammer strokes on steel.” Do we not find that the influence which Jesus exerts is an emanation from His Cross? He was made “perfect through sufferings”--not perfect in His own nature, for that was perfect already, but perfect in His power to touch and save and bless; and so His dominion was enlarged through His distress.

III. No doubt David was thinking most of all of a religious enlargement--an enlargement of his heart towards God, and an enlargement of God’s mercy towards him.

1. Men are enlarged through their distress. Their horizon grows wider and deeper. The sunlight fades, the night falls; but in the darkness a greater and more glorious world appears; for the stars shine out from the immeasurable depths--those “street lamps of the City of God.”

2. Our enlargement in distress does not lie only in our new thoughts about God, but in God’s new mercies towards us. The Lord has special mercies for His children in distress, as a mother has kisses and fond soothing words for her little child who has hurt himself by a fall. Did you ever consider this, that there are stores of blessing held in reserve within the eternal treasuries, the fulness of which you can only know in the day of trial?

3. In one of two ways distress works--it makes a man either better or worse. We have seen it making people narrower and more selfish and more sullen. We have also seen it making them broader and more sympathetic, more considerate and more gracious. All depends upon their way of meeting it. Meet it in the Psalmist’s faith, hope, and patience. (J. G. Lambert, B. D.)