Psalm 4

Psalm 4: Talking to God and Men

This psalm is titled, To the Chief Musician. With stringed instruments. A Psalm of David. It was written for public worship and entrusted to the Chief Musician. Some understand this to refer ultimately to the Lord God Himself as the true Director of worship, while historically it likely referred to a leader such as Heman or Asaph, who are mentioned in 1 Chronicles 6:33, 1 Chronicles 16:5–7, and 1 Chronicles 25:6 as appointed over sacred music in Israel. The specification of stringed instruments shows that this psalm was composed intentionally for musical accompaniment, not merely as private meditation but as congregational confession and instruction. David writes from a position of distress caused by slanderous enemies. His reputation is under attack. Yet instead of collapsing under accusation, he brings his complaint before God and then addresses his accusers directly. This psalm demonstrates both vertical prayer and horizontal confrontation grounded in covenant confidence.

A. David Talks to God

Psalm 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.”

David begins with direct petition. “Hear me when I call” expresses urgency, not formality. This is not ritual language but covenant boldness. David is not casually reciting words. He is calling. The Hebrew concept carries the idea of crying out with intensity. Effective prayer is not theatrical emotion but sincere engagement of the heart. Scripture rebukes lifeless religion. Isaiah 64:7 says, “And there is none that calleth upon thy name, that stirreth up himself to take hold of thee, for thou hast hid thy face from us, and hast consumed us, because of our iniquities.” David does the opposite. He stirs himself up to take hold of God.

He addresses God as “O God of my righteousness.” David understands justification flows from God, not from personal merit. Even in the Old Testament, righteousness is covenantal and granted by divine grace. David’s confidence rests in the God who imputes righteousness to those who trust Him. He is not claiming sinless perfection. He is appealing to covenant standing.

“Thou hast enlarged me when I was in distress” refers to previous deliverances. The word enlarged suggests being brought into a broad place after confinement. David remembers prior mercies. This is a consistent biblical pattern. Past deliverance strengthens present faith. The believer argues from grace already received. If God delivered before, He will deliver again. This is not presumption but covenant logic.

“Have mercy upon me, and hear my prayer.” Mercy is always the basis of access. Even a justified man pleads mercy. David does not demand justice on his own merit. He appeals to covenant compassion.

B. David Talks to Men

Psalm 4:2–3

“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. But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.”

Having prayed vertically, David now confronts horizontally. “O ye sons of men” addresses influential men, likely leaders or powerful opponents. The issue here is not physical threat but reputational slander. They have turned his glory into shame. The honor God bestowed upon David, possibly his kingship or righteous character, is being twisted into disgrace.

Christ experienced the same treatment. Holy works were called demonic. Truth was labeled blasphemy. Righteousness was mocked. The righteous should not be surprised when glory is slandered.

“How long” introduces moral inevitability. Sin has a shelf life. Wickedness cannot endure forever. This question forces self-examination. If one continues on a sinful course, what is the inevitable outcome? Scripture calls men to consider the end of their ways.

They “love vanity” and “seek after leasing,” meaning emptiness and falsehood. Sin is fundamentally irrational. It exchanges substance for vapor. It trades truth for lies. David inserts “Selah,” calling for reflection.

“But know that the LORD hath set apart him that is godly for himself.” This is covenant election language. To be set apart is to be distinguished for divine possession. God sets apart for enjoyment, purity, and service. The believer belongs to Him uniquely. This truth stabilizes the soul under slander. Reputation before men fluctuates. Standing before God does not.

“The LORD will hear when I call unto him.” This is assurance. The ungodly pursue vanity, but the godly possess access. Prayer is the covenant privilege of the separated one.

Confidence in Answered Prayer

Scripture affirms that the Lord hears His people. However, there are biblical conditions that explain why prayer may seem hindered. The issue is not weakness in God but disorder in the petitioner.

Abiding in Christ is essential. John 15:7 says, “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.”

Faith is required. Matthew 17:20 states, “And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you.”

Marital disorder can hinder prayer. 1 Peter 3:7 says, “Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered.”

Unconfessed sin obstructs spiritual vitality. James 5:16 declares, “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.”

Integrity matters. Psalm 17:1 says, “Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips.”

Neglect of God’s Word also blocks prayer. Proverbs 28:9 states, “He that turneth away his ear from hearing the law, even his prayer shall be abomination.”

Empty repetition is rejected. Matthew 6:7 says, “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.”

David’s confidence rests not in mechanical formula but in covenant alignment. He belongs to the Lord. He prays in righteousness granted by God. He remembers past mercy. He confronts sin truthfully. Therefore he can say with certainty, “The LORD will hear when I call unto him.”

B. David Talks to Himself

Psalm 4:4–5

“Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah. Offer the sacrifices of righteousness, and put your trust in the LORD.”

David now turns inward. Having prayed to God and confronted men, he addresses his own soul. This is a vital discipline in Scripture. A man must not only preach to others, he must preach to himself.

“Stand in awe, and sin not” carries the idea of trembling or being stirred emotionally, often associated with anger. The apostle Paul later cites this verse in Ephesians 4:26, saying, “Be ye angry, and sin not: let not the sun go down upon your wrath.” Anger itself is not automatically sinful. God is holy and expresses righteous indignation. Yet anger easily becomes fleshly and destructive. David reminds himself that though he has cause to be stirred because of slander and injustice, he must not allow emotion to cross into sin. Self control is the guardrail of righteous indignation.

“Commune with your own heart upon your bed, and be still.” This is biblical meditation. It is not the emptying of the mind as in pagan systems, but the filling of the mind with truth. Biblical meditation involves reflection on the Word and character of God. Joshua 1:8 says, “This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.” Likewise, Psalm 1:2 declares, “But his delight is in the law of the LORD, and in his law doth he meditate day and night.”

David speaks of doing this “upon your bed.” The night hours are often when accusations echo loudest in the mind. Instead of rehearsing grievances, David commands his soul to be still before the Lord. Stillness here implies surrender and trust. The “Selah” calls for reflection.

“Offer the sacrifices of righteousness, and put your trust in the LORD.” Religious activity without faith is empty. Ritual without reliance is hypocrisy. Yet obedience coupled with trust draws a man near to God. The prophet Samuel taught this principle in 1 Samuel 15:22, “And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.”

David understands that outward worship must flow from inward trust. Sacrifice is not a substitute for faith. Trust is the foundation.

Psalm 4:6–8

“There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.”

David acknowledges the cynical voices around him. “Who will shew us any good?” This is the language of unbelief. It reflects despair and doubt in divine providence. When circumstances disappoint repeatedly, even believers can hear that voice whispering.

But David answers cynicism with covenant promise. “LORD, lift thou up the light of thy countenance upon us.” This echoes the Aaronic blessing in Numbers 6:24–26,

“The LORD bless thee, and keep thee:
The LORD make his face shine upon thee, and be gracious unto thee:
The LORD lift up his countenance upon thee, and give thee peace.”

To have the light of God’s countenance is to experience His favor, approval, and relational nearness. It is superior to material prosperity.

“Thou hast put gladness in my heart.” This gladness is divinely implanted. It is not dependent upon external success. The world rejoices when “their corn and their wine increased.” Prosperity produces temporary joy for the ungodly. Yet that joy rises and falls with harvest cycles. David’s gladness comes from God Himself. It is internal and therefore stable.

The prophet Habakkuk would later echo this same principle in Habakkuk 3:17–18,

“Although the fig tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls:
Yet I will rejoice in the LORD, I will joy in the God of my salvation.”

True joy is theological, not circumstantial.

“I will both lay me down in peace, and sleep.” Sleep is an act of trust. A man tormented by fear cannot rest. David’s situation has not necessarily changed outwardly. His enemies remain. His reputation may still be under assault. Yet peace governs his heart.

“For thou, LORD, only makest me dwell in safety.” The word “only” emphasizes exclusivity. Security does not ultimately come from reputation, power, alliances, or human defense. It comes from the Lord. David rests in divine sovereignty.

This safety is relational. The Lord Himself is the refuge. Psalm 3:5 says, “I laid me down and slept; I awaked; for the LORD sustained me.” The sustaining presence of God produces rest even in hostile environments.

Thus Psalm 4 closes not with resolution of conflict but with resolution of heart. David spoke to God, confronted men, disciplined himself, and ended in peace.