Psalms 4:3

Psa 4:3 But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.

Ver. 3. But know that the Lord hath set apart him that is godly] Quod separatum asseruerit, that God hath destined mine head to the diadem of the kingdom, and therefore it shall not be in your power to hinder me; sit voluntas Dei, necessitas rei, and this I would have you to know and rest assured of. Let us be no less confident of the crown of glory: Luk 12:32, "Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom." And 2Ti 2:19, The foundation of God abideth sure, having this double seal, i.e. The Lord, for his part, knoweth who are his; and we, for our parts, may know, that if we but name the name of the Lord in prayer, and depart from evil, we shall certainly be saved.

The Lord will hear when I call unto him] Being that I am a godly man, a gracious saint, one that have obtained mercy, and am thereby made merciful to others (for so much the word signifieth), I doubt not of audience and acceptance in heaven. God regards not the prayer if the person be not right. For witches some plead that they use good prayers; in answer whereunto one saith well, Si magicae, Deus non vult tales; si piae, non per tales. God heareth not good prayers from a bad man; as that state in story would not hear a good motion from an ill mouth; or, as we cannot endure to hear sweet words from a stinking breath. The blood of a swine might not be offered in sacrifices, though better to look upon than the blood of a sheep.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_4:3

Him that is godly.

The godly man

The godly. They are evidently a distinguished, a peculiar people. They have undergone a process of change. There may be a very exalted scale of morals observed by men, but still it amounts not to the scriptural idea of godliness, for all that comes within the range of moral observance may be entirely without reference to God. Godliness is a state of mind and heart which is derived from a source higher than man.

I. The source of godliness. It must be God Himself; Almighty power, acting out the dictates of Almighty grace and love, can alone bring a sinner, from his state of abject denudation, near to God, and pour into his nature the renovating spirit that shall bring upon him the lineaments of that perfection in which he was at first created. If God sets apart or chooses a sinner, therefore, it is in order that there may be produced in him affinity to Christ, likeness to Christ--likeness to Christ in principle, in desire and intention, in motive, in affections, in actions. Incidental to this, and essential to it, is the conviction of sin which the Spirit of God creates in the heart. It includes also a closing with the terms of salvation, on the part of the sinner--the laying aside of sin in the act, though he cannot lay it aside, in his own will, in its inward power and principle--the laying aside of sin in the act, and looking for grace that shall subdue sin in its power. It includes also the acceptance of a free pardon of all past sin--an assurance of the imputation of all sin to the Saviour, in order to its expiation, and the impartation of the Saviours righteousness to the sinner, in order to his justification. It includes that simple exercise of faith which is of Gods bestowment.

II. The end proposed. The Lord hath set apart him that is godly for Himself. He is brought into a state of sonship with God. He may not at first have, but he expects to have, the witnessing of the Spirit. God has created all things in the universe for His own glory. We may at first, while contemplating the great purposes of the gospel, imagine that Gods primary end was to rescue the lost and to pardon the guilty. But by mans creation God glorified Himself, and by mans fall He acquired glory, inasmuch as in the recovery of man was brought into exercise that bright and blessed attribute of mercy which could not otherwise have been manifested.

III. The privileges connected with a state of godliness. The Lord will hear when I call unto Him. How full of privilege is this avowal and assurance! It implies that--

1. The godly man has the privilege of access, when he will, to the King of kings and Lord of lords. The presence chamber is never closed. The believer has a kind of precedence of others into the presence of the Sovereign.

2. The godly man has a claim upon God; and this we would put in the strongest terms. At first he has no claims on God; but being conformed to the image of Christ, or even beginning to be conformed, he immediately has a claim on Him--a claim based on Gods paternity.

3. To hear in Scripture language means to answer. The Lord will hear on account of the agreement there is between the Spirit that animates the believing heart and his own mind and intention. Tell me what is in the wide world, for which men are bartering such blessed prospects for eternity, worth a moments notice, when godliness, with all its happy privileges, is fully set before you at the foot of the Cross of the Redeemer? (George Fisk, LL. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 4:3. Know that the Lord — Hebrew, Jehovah, the supreme, the everlasting God, whose favour is an infinite blessing, and whose wrath is a boundless evil; hath set apart — Hath chosen; to himself — And taken under his peculiar care and protection; him that is godly — The man that truly fears, loves, and serves him. It is generally supposed that David spoke here primarily of himself, and of his own designation to the throne; that he is meant by the godly man, whom God had set apart for himself, or for the honour of the kingdom, and who did not usurp or assume to himself a dignity not appointed him of God; and that therefore the opposition they made to him and to his advancement, as it was very criminal, inasmuch as therein they fought against God, so it would prove vain in the end and ineffectual. God has, in like manner, set apart the Lord Jesus for himself, that merciful one, (as the word חסיד, chasid, here rendered, him that is godly, properly means,) and those that attempt to hinder his advancement will certainly be baffled, for the Father heareth him always. But, as has been intimated above, David certainly meant his words to be understood of every godly man. All the godly are God’s chosen, or elect people; his separate and sealed ones, whom he knows to be his, on whom he hath stamped his image, and who hear his superscription. Them the Lord distinguishes with uncommon favours. They have a special interest in heaven, are under God’s peculiar care; those that touch them touch the apple of his eye; and he will make their persecutors know it sooner or later; and they shall be mine, saith the Lord, in the day when I make up my jewels. Know this, saith the psalmist. Let godly people know it, and let them never alienate themselves from him to whom they are thus appropriated; let wicked people know it, and take heed how they hurt those whom God protects.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

A king that walketh in his vocation.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

godly--an object as well as subject of divine favor (compare Psa 105:14-15).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. The Lord hath set apart him that is godly] חסיד chasid, the pious, benevolent man. He has marked such, and put them aside as his own property. "This merciful man, this feeling, tender-hearted man, is my own property; touch not a hair of his head!"

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3. Know that Jehovah hath set apart, etc This is a confirmation of the preceding verse, for it shows that the cause of David’s boldness consisted in this, that he depended upon God, the founder of his kingdom. And surely we may then safely triumph over our enemies when we are assured of having the call of God to the office which we hold, or the work in which we are engaged. Accordingly, David does not here boast of his own strength, or riches, or armies by which he obtained the kingdom. But as he was chosen by God, he intimates that the many attempts of his enemies against him would be without success, because they would find from experience, that God, whose power they could not successfully resist, was against them. In the first place, he says that he was set apart by God, by which he means that he was advanced to the throne, not by the will of man, or by his own ambition, but by the appointment of God. The Hebrew word פלה, Phalah, signifies to separate, and it here refers to separation to honor and dignity; as if he had said you admit no one as king but he who is chosen by your own suffrages, or who pleases you; but it is the peculiar prerogative of God to make choice of whom he will. By the word merciful or bountiful, he doubtless vindicates his right to be king, from the fact that this was a quality which belonged to himself; it is as if he had produced the mark or badge of his calling. For it was truly said in the old proverb, Mercy is the virtue most suitable for kings. Now, God usually furnishes those whom he reckons worthy of having this honor conferred upon them, with the endowments requisite for the exercise of their office, that they may not be as dead idols. Some understand the word חסיד, chasid, in a passive sense, not as denoting a beneficent person, but one who is placed on the throne by the favor of God. As, however, I meet with no examples of this signification of the word in Scripture, I think it safer to follow the common interpretation, which is this: God has chosen a king, who answers to the character which should be possessed by all who are called to fill such an exalted station, in as much as he is merciful and beneficent. Hence, he infers that he would be heard by God as often as he called upon him; for God principally proves his faithfulness in this, that he does not forsake the work of his own hands, but continually defends those whom he has once received into his favor. Hence, we are taught fearlessly to proceed in our path; because whatever we may have undertaken according to his will, shall never be ineffectual. Let this truth then, obtain a fixed place in our minds, that God will never withhold his assistance from those who go on sincerely in their course. Without this comfort, the faithful must inevitably sink into despondency every moment.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) But know.—It is the privilege of true and heroic natures to rise to a consciousness of their strength and dignity in the hour of peril, and when the victims of unjust persecution. Besides his innate greatness, David has a grandeur and dignity, derived from his deep sense of the covenant between God and His anointed, and his own imperfect but sincere endeavour to act worthily the part of God’s vice-regent on earth. His selection by Jehovah is an unanswerable reply to his calumniators, and the surest proof of his own uprightness.

Hath set apart.—That is, has distinguished or honoured. So rightly the LXX. and Vulg. The Hebrew word occurs in Exo_8:22; Exo_9:4; Exo_11:7, of severance between Israel and Egypt. (Comp. Psa_17:7.)

Godly.—Heb. chasîd, properly, graced or gracious, according as it is used of Israel or of the God of Israel. The covenant relationship is more prominent in the word than a moral excellence, though this is presupposed. See Psa_1:5, where the word appears to be defined. There is a difficulty in the construction: lô (to him) may go either with the verb or the object. By comparison with Psa_17:7, we take it with the latter. LXX., “his holy one.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. hath set apart] Hath distinguished. The verb combines the idea of marvellous dealing with that of choice and separation. Cp. Psa_17:7; Psa_139:14; Isa_29:14.

him that is godly] The word châsîd which is thus rendered is one of the characteristic words of the Psalter. It is derived from chesed, ‘mercy’ or ‘lovingkindness,’ and denotes either (1) one who is characterised by dutiful love to God and to his fellow men; the ‘godly,’ or ‘merciful’ man, Psa_18:25; or (2) ‘one who is the object of Jehovah’s lovingkindness,’ as R.V. margin ‘one that He favoureth’: cp. A.V. marg., Psa_86:2. See Appendix, Note I, for a further discussion of its meaning.

3, 4. The reason why the attempt is doomed to failure. Warning to reflect before it is too late.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But know,.... Take notice of it, consider it, be assured of the truth, of it; it may be depended upon as fact,

that the Lord hath set apart him that is godly for himself: which may be understood of David himself, an holy good man; a man after God's own heart; whom the Lord chose, and in a marvellous manner separated from the rest of his brethren; took him from the sheepfold, and set him upon the throne of Israel, for the glory of his great name; and therefore the attempts of his enemies against him would be without success: and also of the Messiah, God's Holy One, whom he has chosen out from among the people to be their Saviour and Redeemer, to the glory of his grace; wherefore the work of the Lord has prospered in his hands: and likewise of all the saints, and of their election; which act is expressed by their being set apart, or separated from others, who are called the rest; and which is a marvellous act of grace: for the word may be rendered, "he hath wonderfully set apart" (n). It is an amazing instance of grace that God should make one to differ from another, and separate them from their mother's womb, and call them by his grace. The object of this act is "him that is godly", or "holy" (o): not that any are set apart or chosen by God for their godliness, or holiness; for they are chosen through sanctification of the Spirit, and not because they were or it was foreseen they would be holy. Holiness, faith, godliness, and good works, are the fruits of election, and not the causes of it: but the word rendered "godly", signifies "good" and "merciful" (p); and designs one, that God is good, and gracious, and merciful unto; who is an object of his free grace and favour; and therefore he chooses and sets him apart of his own grace and mercy, and according to his sovereign will and pleasure: and that "for himself"; for his own use and service, for his praise and honour, and to the glory of his grace; which is his grand end in predestination, election, and in all spiritual blessings. And now all attempts against such persons are in vain; all charges against them are of no avail; all methods, whether by open force of persecutors, or by the cunning of false teachers, that lie in wait to deceive, to prevail against them, prove failures: and God will avenge his elect, that cry unto him day and night; as follows;

the Lord will hear when I call unto him; and deliver out of the hands of enemies, and cut them off: wherefore it is a vain thing for men to set themselves against Christ and his people.

(n) So Ainsworth. "mirificavit", V. L. "mirabilem effecit", Gejerus (o) "sanctum", V. L. Muis, De Dieu. (p) "Eum quem benigne acceperit", Junius & Tremellius; "beneficiarium", Gejerus, Michaelis; "gratia vel favore a Deo affectum", Hammond.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

But know - This is addressed to those whom, in the previous verse, he had called the “sons of men;” that is, his foes. This is designed to show them that their opposition to him must be vain, since God had determined to set him apart for his own service, and would, therefore, hear his prayer for relief and protection.

That the Lord hath set apart - That Yahweh had done this; that is, that he had designated him to accomplish a certain work, or that he regarded him as an instrument to perform it. He would, therefore, protect him whom he had thus appointed; and their efforts were really directed against Yahweh himself, and must be vain.

Him that is godly for himself - For his own purposes, or to accomplish his own designs. The reference is here undoubtedly to the psalmist himself; that is, to David. The word “godly,” as applied to himself, is probably used in contrast with his enemies as being engaged in wicked designs, to wit, in rebellion, and in seeking to dispossess him of his lawful throne. The psalmist felt that his cause was a righteous cause, that he had done nothing to deserve this treatment at their hands; and that he had been originally exalted to the throne because God regarded him as a friend of himself and of his cause; and because he knew that he would promote the interests of that cause. The word here rendered “godly,” חסיד châsı̂yd, is derived from חסד chesed, which means desire, ardor, zeal; and then kindness, benignity, love toward God or man. Here the word properly denotes one who has love to God, or one who is truly pious; and it is correctly rendered “godly.” Compare Psa 30:4-5; Psa 31:23; Psa 37:28. The idea is, that as God had appointed him for his own great purposes, the real aim of the rebels was to oppose Yahweh; and the purposes in which they were engaged could not, therefore, be successful.

The Lord will hear when I call unto him - As I am engaged in his service; as I am appointed to accomplish a certain purpose for him, I may confidently believe that he will hear me, and will deliver me out of their hands. Is not this always the true ground of encouragement to pray - that if God has a purpose to accomplish by us he will hear our prayer, and save us from danger, and deliver us out of the hand of our enemies? And should not this be the main design in our prayers - that God “would” thus spare us that we may accomplish the work which he has given us to do?

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But know that you fight not against me, but against the Lord.

Hath set apart; or, hath wonderfully separated me; hath rejected the other royal person and family, and hath called me by name, and chosen me out of all the tribes and families of Israel, and out of my father’s family, though I was the youngest of them, and thought by Samuel and by my father to be most remote from this honour.

Him that is godly, i.e. me, whom though you traduce and censure, as if I were an egregious hypocrite and impostor, who only pretended religion for my own ambitious ends, God hath pronounced to be a man after his own heart, 1Sa 13:14; and that I am such in some good measure both my own conscience and the general course of my life bear me witness: which testimony David gives to himself, not out of a vain-glorious humour, but merely because he was constrained to it by the calumnies of his enemies, for his own just and necessary vindication. Or, his favourite, as this word oft signifies; him, whom he hath been pleased to choose and advance, not for any worth or merit of mine, but out of his free grace and kindness to me; who therefore will maintain the work of his own hands and grace, although I cannot deny that I have been guilty of divers frailties and miscarriages, for which God might justly reject me, if he should deal with me according to the rigours of his justice.

For himself; either,

1. In his stead, or to be his vicegerent, as all kings are, and especially the kings of God’s own people. Or rather,

2. For his own service and glory, to fulfil all his will, as it is expressed, Act 13:22; which may be spoken by way of opposition to Saul, who had no regard to God, nor to his will and glory, but minded only his own honour and advantage.

The Lord will hear when I call unto him; therefore I am assured that God will hear my prayers, and save me out of your hands.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 3. What rare persons the godly are: "The righteous is more excellent than his neighbour." Pr 12:26. As the flower of the sun, as the wine of Lebanon, as the sparkling upon Aaron's breastplate, such is the orient splendour of a person embellished with godliness ... The godly are precious, therefore they are set apart for God, Know that the Lord hath set apart him that is godly for himself. We set apart things that are precious; the godly are set apart as God's peculiar treasure (Ps 135:4); as his garden of delight (So 4:12); as his royal diadem (Isa 43:3); the godly are the excellent of the earth (Ps 16:3); comparable to fine gold (La 4:2); double refined (Zec 13:9). They are the glory of the creation. (Isa 46:13). Origen compares the saints to sapphires and crystals: God calls them jewels (Mal 3:17). Thomas Watson.

Ver. 3. The Lord will hear when I call unto him. Let us remember that the experience of one of the saints concerning the verity of God's promises, and of the certainty of the written privileges of the Lord's people, is a sufficient proof of the right which all his children have to the same mercies, and a ground of hope that they also shall partake of them in their times of need. David Dickson, 1653.

Ver. 3. Election. Its aspects toward God, our enemies, and ourselves.

Ver. 3. The Lord will hear when I call unto him. Answers to prayer certain to special persons. Mark out those who can claim the favour.

Ver. 3. The gracious Separatist. Who is he? Who separated him? With what end? How to make men know it?

Ver. 4. Tremble and sin not. How many reverse this counsel and sin but tremble not. O that men would take the advice of this verse and commune with their own hearts. Surely a want of thought must be one reason why men are so mad as to despite Christ and hate their own mercies. O that for once their passions would be quiet and let them be still, that so in solemn silence they might review the past, and meditate upon their inevitable doom. Surely a thinking man might have enough sense to discover the vanity of sin and the worthlessness of the world. Stay, rash sinner, stay, ere thou take the last leap. Go to thy bed and think upon thy ways. Ask counsel of thy pillow, and let the quietude of night instruct thee! Throw not away thy soul for nought! Let reason speak! Let the clamorous world be still awhile, and let thy poor soul plead with thee to bethink thyself before thou seal its fate, and ruin it for ever!

Selah. O sinner! pause while I question thee awhile in the words of a sacred poet,

"Sinner, is thy heart at rest?

Is thy bosom void of fear?

Art thou not by guilt oppress'd?

Speaks not conscience in thine ear?

Can this world afford thee bliss?

Can it chase away thy gloom?

Flattering, false, and vain it is;

Tremble at the worldling's doom!

Think, O sinner, on thy end,

See the judgment-day appear,

Thither must thy spirit wend,

There thy righteous sentence hear.

Wretched, ruin'd, helpless soul,

To a Saviour's blood apply;

He alone can make thee whole,

Fly to Jesus, sinner, fly!"

Ver. 4. Stand in awe and sin not. Jehovah is a name of great power and efficacy, a name that hath in it five vowels, without which no language can be expressed; a name that hath in it also three syllables, to signify the Trinity of persons, the eternity of God, One in Three and Three in One; a name of such dread and reverence amongst the Jews, that they tremble to name it, and therefore they use the name Adonai (Lord) in all their devotions. And thus ought every one to "stand in awe, and sin not," by taking the name of God in vain; but to sing praise, and honour, to remember, to declare, to exalt, to praise and bless it; for holy and reverend, only worthy and excellent is his name. Rayment, 1630.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

3. The Lord hath set apart, etc.—David here advances, as the ground of security for his honour and throne, that God had by wonderful grace separated him—chosen him—for himself, for his own special purpose, to be the ruler of his people. The efforts of enemies, therefore, could avail nothing. He introduces this with the emphatic but know, warning them not to adventure against the decrees of God.

Him that is godly—Rather, him that is merciful. The verb חסד, (hhasad,) to show one’s self kind, with its substantive form חסד, (hhesed,) kindness, love, and its adjective form חסיד, kind, merciful, is used to designate the mode of God’s dealing with men, and also how men should deal with one another. As a substantive it denotes mercy, (ελεος,) and is thus translated by the Septuagint one hundred and thirty-five times out of the two hundred and twelve times of its occurrence: also righteousness (δικαιοσυνη) in several places. Applied to the regulation of the conduct of man with man, it covers the great law of Mat_22:39, and is illustrated in the parable of the good Samaritan. In the Old Testament it is generally rendered kindness, mercy, pity, favour, goodness, loving-kindness. The adjective, therefore, as in the text, should have the prevailing sense of kind, merciful; but is thus rendered only three times, and good once, in our English Bible, out of the thirty-three places where it occurs, being elsewhere rendered godly, saint, holy. The Septuagint uniformly translates holy, (οδιος,) which shows that in the Jewish mind holiness entered into the quality of mercy. But, as Girdlestone says, (Old Testament Synonymes, p. 187,) it is to be feared that the practical nature of godliness has been to some extent obscured, or thrown into the background, in our English version, by rendering the word in question so often by godly, or saint, instead of merciful, after the example of the Septuagint and Vulgate. See notes on Psa_12:1, and Psa_86:2

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But know that the Lord hath set apart him that is godly for himself. The best order of the words would be, "Know that the Lord hath set apart for himself the man that is godly." The godly man is not contaminated by the evil doings of those who associate with him, and profess to act in his interest, if he neither authorizes nor condones their conduct. David had protested against Joab"s proceedings on one occasion, (2Sa_3:28) and never at any time pardoned them. (1Ki_2:5, 1Ki_2:6) The Lord will hear when I call unto him Although I am disgraced (Ver. 2), resisted, in many ways brought to shame, by you, yet still I am God"s servant, set apart to his service, and therefore 1 shall be heard by him. He will hearken to and grant my prayer.

Ver. 3. God"s care for the righteous.

"But know... for himself." A tone of solemn calm, like summer twilight, pervades this evening psalm, which naturally follows Psalm 3, a morning psalm. But here is no sound of war or peril from foes. The psalmist speaks, not as king to rebels, but as prophet to the "sons of men the unbelieving world. "My glory" (ver. 2) may be taken as in Psa_3:3. Idolatry tams worship from man"s most glorious to his most debasing act. (Psa_106:20 Rom_1:23) Israel was a little isle of light amid heathen darkness. The psalmist warns his fellow-men especially Israelites tempted by the gorgeous impure heathen rites that idolatry is "emptiness" and "lies" (ver. 2). In contrast, he affirms two glorious certainties:

(1) the righteous is God"s special care;

(2) God does hear prayer.

I THE RIGHTEOUS IS GOD"S SPECIAL CARE. The Lord hath set apart," etc. This is just the most offensive view in which salvation can be presented to a great many. They have no objection to a religion that deals in generalities, involves no personal distinctions, consists in doctrines which all can assent to, rites all can join in. But a sharp separation "between him that serveth God, and him that serveth him not" (Mal_3:18) is intolerable to them. They resent it, as narrow, Pharisaical. Yet, on the reality and certainty of such severance, here and hereafter, the whole religious teaching of the Bible, Old Testament and New Testament alike, turns. You and I stand each in personal relation to God, for good or for ill.

1. "Set apart" by forgiveness of sin. Pardon is universally proclaimed, (Luk_24:47) but can be bestowed and received only personally. (Mat_9:2) "He pardoneth and absolveth," etc. (English Liturgy). True repentance and unfeigned faith are personal; so, therefore, is forgiveness. As it cannot be collective, so neither can it be partial. You are forgiven or not forgiven; reconciled or not reconciled. (Joh_3:36 2Co_5:20)

2. By the illumination, guidance, strength, quickening and sanctifying grace of the Holy Spirit. (Rom_8:9)

3. Hence, by practical discipleship; personal obedience. (Joh_8:12 Joh_14:21-24) "For himself." No higher glory and happiness are conceivable than that promised. (Mal_3:17) There is nothing narrow or arbitrary in this. God says, "All souls are mine." But we have the fearful, power of ignoring this claim, refusing God"s offers, disobeying his commands, despising his promises and warnings; practically denying our relation to him; and, if so, must take the consequences. (1Jn_5:12)

II GOD DOES HEAR PRAYER. "The Lord will hear," etc. This follows as an inference.

1. Such personal relationship to God would be impossible unless we can speak to him and be sure of an answer. Prayer is the natural language of faith; the obvious condition of pardon; the appointed means of obtaining the Holy Spirit. (Luk_9:9, Luk_9:13)

2. Prayer is the expression and exercise of our personal relation to God. (Psa_119:73, Psa_119:94) That God should invite and bring us into this personal relation, and then refuse to hold converse with us, is utterly incredible. It would be to deny himself. This is the testimony of experience. Reason says it must be so. Experience says it is so.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Godly - Me, whom, though you traduce as an hypocrite, God hath pronounced to be a man after his own heart, 1 Sam. xiii, 14. For himself - In his stead, or to be his vicegerent, as all kings are, and especially the kings of God's own people.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

3. Sons of man! In Hebrew, as in Greek, Latin, and German, there are two words answering to man, one generic and the other specific. When placed in opposition to each other, they denote men of high and low degree, as in Ps. xlix. 3, lxii. 10, Prov. viii. 4. It seems better, therefore, to give the phrase here used its emphatic sense, as signifying men of note or eminence, rather than the vague one of men in general or human beings. This agrees, moreover, with the probable occasion of this psalm, viz., the rebellion of Absalom, in which the leading men of Israel were involved. To what (time), i. e. how long, or to what (point), degree of wickedness; most probably the former. How long (shall) my honour, not merely personal, but official, (be) for shame, i. e. be so accounted, or (be converted) into shame, by my humiliation? David never loses sight of his religious dignity as a theocratical king and a type of the Messiah, or of the insults offered to the latter in his person. The question, how long? implies that it had lasted long enough, nay, too long, even when it first began; in other words, that it was wrong from the beginning. (How long) will ye love vanity, or a vain thing, in the sense both of a foolish, hopeless undertaking, and of something morally defective or worthless. The same word is used above in reference to the insurrection of the nations against God and Christ (Psa 2:1). (How long) will ye seek a lie, i. e. seek to realise a vain imagination, or to verify a false pretension, with particular reference perhaps to the deceitful policy of Absalom (2Sa 15:4; 2Sa 15:7). As the love of the first clause denotes the bent of their affections, so the seek of this clause signifies the acting out of their internal dispositions. Compare Psa 34:15, and Zep 2:3. The feeling of indignant surprise implied in the interrogation is expressed still further by a solemn pause. Selah. See above, on Psa 3:3. The position of this word, here and in Psa 4:5 below, seems to forbid the division of the psalm into strophes or stanzas of equal length.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Sons of man The sons of Abraham, Isaac, and Jacob, who are called man. About Abraham it is stated (in Gen. 20:7): “Restore the man’s wife.” About Isaac it is stated (ibid. 24:65): “Who is that man...?” About Jacob, it is stated (ibid. 25:27): “and Jacob was a plain man.”

how long will my honor be disgraced How long will you disgrace me? (I Sam. 20:30): “that you choose the son of Jesse”; (ibid. 22:8), “when my son made a covenant with the son of Jesse”; (ibid. verse 9), “I saw the son of Jesse”; (ibid. 25:10), “Who is David, and who is the son of Jesse?” I have no name.

will you constantly seek lies Will you chase to find lies, e.g., the Ziphites, who inform on me, yet show me friendliness, and other informers like them who were in Saul’s time (I Sam. 23:19): “Is David not hiding...in the hill of Hachilah?” And so, many.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

O ye sons of men (בני איש): He addresses the great ones of Israel who were with Absalom. So “both low (בני אדם) and high (אישׁ בני)” (Ps. 49:3): בני אדם (are) the multitude, אישׁ בני the great ones. So also, “Art not thou a great man (אישׁ) and who is like to thee in Israel?” (1 Sam. 26:15); “Gideon the son of Joash, the great man (אישׁ) of Israel” (Judges 7:14).

How long shall my honour – i.e. my soul, as he says in the previous Psalm, “Many say of my soul”; or the interpretation of my honour

be dishonour? – is that I am king and ye are putting me to dishonour and making me a fugitive from my kingdom:

Ye love a vain (thing) – a thing that shall not be established: that is, the kingdom of Absalom.

And seek after falsehood. Selah: – And this is falsehood, a thing that has no permanence, as (in the passage) (Is. 58:11) “Whose waters fail not.”

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.

Sons of man (בְּנֵי אִישׁ - b'nei ish): Rabbi Moshe [ben Shmu'el Gikatilla] HaKohen, of blessed memory, said: That this psalm [continues the context] as written above, and [David] speaks with the "sons of man" because of the haughtiness (gavhut) of their hearts in their youthfulness (be-bacharutam). [He paraphrases David's address to them:] "How long (Ad matai) have you turned my glory into shame? And this [enterprise] that you desire will not stand (lo ya'amod), will not arise (ve-lo yakum), and will not come to be (ve-lo yihyeh), for truly you seek falsehood (kazav)." And according to the opinion of Rabbi Moshe: He [David] is speaking about the helpers/supporters of Absalom.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.