lament – Written Exposition

Psalm 7: David’s Prayer for Justice

Posted on 26th Feb 202626th Feb 2026 by writtenexposition

INTRODUCTION

Psalm 7, categorised as a lament, is a prayer for divine help and vindication by someone who has been falsely accused – possibly of breaking a treaty. According to the superscription, this psalm was written by King David during a time of intense personal attack so it reveals the emotional and spiritual response of a man wrongly accused yet confident in God’s righteous judgment.

The Hebrew title of this psalm reads: A Shiggaion of David, which he sang unto the LORD, concerning the words of Cush, the Benjamite. This might place the psalm in the turbulent period when David was fleeing from King Saul. The incident referred to in the superscription is not recorded in the Old Testament but the title identifies the person who slandered David as a certain Cush, from Saul’s own tribe of Benjamin. The specific accusations appear to have been particularly vicious: we can infer from vv.3-5 that David was supposed to have appropriated spoils that did not rightfully belong to him and had returned evil for good. The precise meaning of Shiggaion is unknown and the word appears elsewhere only in Habakkuk 3:1. Some scholars suggest that it may describe a song that is passionate or deeply moving.

The theme of Psalm 7 is the psalmist’s appeal to God for justice when falsely accused. Rather than take revenge into his own hands or defend himself through political manoeuvring David brings his case before the ultimate judge. The psalm begins with an urgent plea, followed by a solemn oath of innocence, an expression of trust in God’s righteous judgment and ends with a note of triumphant praise. The psalmist invokes the Lord with a variety of divine names and titles, e.g. YHWH, Elohim, El, and Elyon.

DIVISION

1-2 David’s Supplication

3-5 David’s Submission

6-9 David’s Seeking

10-16 David’s Sanctuary

17 David’s Song

EXPLANATION

DAVID’S SUPPLICATION (1-2)

O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.

The psalmist begins by establishing that he has a personal relationship with the deity, whom he directly addresses as O Lord my God. This is the first place in the Book of Psalms where we find the names YHWH and Elohim occurring together and this is repeated at the beginning of v.3. As far as the psalmist is concerned all human support has vanished so now he takes refuge in God alone. He is obviously in trouble for he appeals to the Lord his God with two imperatives: save me and deliver me; requesting rescue from all his persecutors. ‘Persecute,’ which occurs again in v.5, means to chase after, to pursue with hostile intent.

Verse 2 begins with lest (‘otherwise’).The psalmist now provides a reason why YHWH should deliver him; it is because he believes his enemies will show him no mercy if they catch him. The switch from the plural them (v.1) to the singular he (v.2) suggests that although the psalmist is facing a co-ordinated campaign by multiple individuals there may be a single foe who is prominent – the psalm title identifies this enemy as Cush the Benjaminite.

The urgency of David’s prayer comes across in vivid imagery. Lions tear their prey with savage violence so the simile like a lion is apt coming from David, a former shepherd who has personally fought and killed a lion to protect his flock (1 Samuel 17:34-37). He knows exactly what being torn by a wild animal involves. The phrase while there is none to deliver smacks of despair. Without YHWH’s help he will not survive.

DAVID’S SUBMISSION (3-5)

O LORD my God, if I have done this; if there be iniquity in my hands; If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy) Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.

David begins his second appeal with the repetition of O LORD my God. Verses 3-5 contain an assertion of innocence of the crimes of which he has been accused. David then submits himself to God’s scrutiny and asks if the slanderous accusations are by any chance correct and if he could possibly be at fault. If so he will bow to appropriate punishment.

His request is presented in the form of three clauses beginning with ‘if‘ which are followed by an implied ‘then.’ This constitutes an oath equivalent to ‘I swear I have not done such and such.’ The psalmist tells YHWH that if he has done something to merit the wrath of his enemies then let him be exposed to their violence.

if I have done this – this phrase tells us that specific accusations have been made against the psalmist, who rejects these particular charges..
if there be iniquity in my hands – if I have committed fraud.
if I have rewarded evil unto him that was at peace with me (yea, I have delivered him that without cause is mine enemy) – This likely refers to Saul. Despite relentless persecution, David had twice spared Saul’s life – once in a cave (1 Samuel 24:4) and again taking his spear while he slept (1 Samuel 26:12). These incidents showed that David harboured no murderous intent, as Saul himself recognised: And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil. And thou hast showed this day how that thou hast dealt well with me: forasmuch as when the LORD had delivered me into thine hand, thou killedst me not. For if a man find his enemy, will he let him go well away? wherefore the LORD reward thee good for that thou hast done unto me this day. 1 Samuel 24:17-19

Note: there are difficulties with the end of the third ‘if’ clause which reads literally ‘and if I rescued my enemy.’ This reading makes rescuing one’s enemy a crime. It does not make sense so many translations emend the verb ‘delivered’ to ‘plundered.’ For a technical discussion see Tigay’s 1970 article ‘Psalm 7:5 and Ancient Near Eastern Treaties.’

Having referred the charges to God the psalmist is so utterly convinced of his own innocence that the consequences he proposes involve the taking of his own life.

DAVID’S SEEKING (6-9)

Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. So shall the congregation of the people compass thee about: for their sakes therefore return thou on high. The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me. Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.

Having examined his own heart and found himself innocent of the specific accusations David confidently proposes divine action against his false accusers. Believing that God’s righteous anger will be directed for, rather than against, him he calls upon God to intervene and vindicate him. Addressing God in the second person (‘you’) he uses 3 imperatives – rise up, lift up and wake up.

Since God is the one who has commanded justice in the first place (i.e. that the innocent be protected and guilty punished) David calls upon him to set up a tribunal and dispense justice with an assembly of the nations gathered to witness it. As Charney (2013, p.60) comments: ‘Calling the nations as witnesses puts God on the spot; God’s reputation is at stake if justice is not done.’

David claims righteousness in this specific matter, asking God to examine the case and judge between him and his accusers. In v.8 he issues another imperative, judge me, to God. Since David is righteous and God is a righteous judge (v.9b) David has nothing to fear. Having just mentioned the nations David’s prayer broadens to encompass universal justice: the righteous God (elohim) examines hearts and minds (kidneys – seat of emotions) and makes clear who is wicked and who is righteous.

DAVID’S SANCTUARY (10-16)

My defence is of God, which saveth the upright in heart. God judgeth the righteous, and God is angry with the wicked every day. If he turn not, he will whet his sword; he hath bent his bow, and made it ready. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors. Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.

(10-11) David proceeds to explain the implications of God’s judgement for both parties. David is righteous (upright in heart) so he knows that God (elohim) will protect him and deliver him. He also knows that in saving the upright God brings judgement upon the wicked (v.10) – in fact, ’ēl is enraged [with the wicked] each day.

(12-13) Verses 12 and 13 which elaborate on the fate of the wicked are difficult because the subject of the verbs is unclear. The use of the 3rd person singular pronoun (he) does not help. God is clearly the subject of the verbs in vv. 10-11 and the wicked the subject in v.14 so where does the subject change? Is the ‘he’ of vv.12-13 referring to God or to the wicked? Charney (2013, p.60) observes:

As many commentators have noted, the engineer of the evil-doer’s fate is left open by the use of third-person singular pronouns in vv. 13-14. Is it God who sharpens the sword, pulls back the bow, and readies the tools of death? Or is it the enemy sharpening the sword and pointing it at “himself” The psalm offers two routes by which evil may be defeated—by God’s direct intervention in history and by a cosmic order in which evil deeds eventually bring commensurate consequences.

If the subject is God then the psalmist depicts him as warrior using sword, bow, arrows and tools of death against the wicked. If the subject is the enemy then the idea is that his increasing violence gives birth to all kinds of evil.

(14-16) The metaphor in v.14 compares sin to pregnancy and childbirth. The wicked person conceives evil, becomes pregnant with mischief, and then gives birth to lies. Verse 15 brings a new image, a vivid illustration of poetic justice. It is of someone digging a pit with the intention of snaring an enemy but he himself falls into his own trap. Verse 16 elaborates: the trouble intended for others comes back upon the perpetrator himself. Evil schemes have a way of backfiring on those who devise them. Some biblical examples of this principle are:

Haman built gallows to hang Mordecai but was himself hanged on them (Esther 7:9-10)
Daniel’s accusers threw him into the lions’ den, but they and their families were themselves devoured by the lions (Daniel 6:24)
The Jewish leaders who said of Jesus, ‘His blood be on us and on our children’ (Matthew 27:25) saw Jerusalem destroyed within a generation.

The imagery of the wicked man’s violent dealings coming down on his ‘crown’ (the top of his head) suggests a crushing blow from above; perhaps this refers to divine judgement.

DAVID’S SONG (17)

I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.

(17) In this final verse the psalmist shifts from lament to a vow of praise. He affirms his trust in God’s righteous character and expresses deep gratitude by committing himself to public worship of the Lord, even in advance of seeing the answer to his prayer. The one he praises is YHWH elyon – the LORD most high – who is above all earthly powers and circumstances.

SUMMATION

In Psalm 7 David defends his innocence and pleads with God for justice and protection. He expresses confidence that God will vindicate the righteous and therefore asks for deliverance from his enemies.

The psalm addresses one of the most painful human experiences, that of being falsely accused and slandered. It is therefore a useful reference for believers who find themselves having to cope with and handle such a situation.

Bring your problem before the Lord in prayer (v.1).
Honestly assess whether the accusations have any merit (v.2).
Be confident that God will vindicate you in his time and his way (v.6).
Be assured that God will test all hearts and minds (v.9).
Don’t presume to know when or how God will act, the delay might be to allow time for the wicked to fall into his own trap. (vv.10-16).
End your prayers with worship, praising the LORD most high for his righteous character even before you see the answer (v.17).

BIBLIOGRAPHY

JOURNAL ARTICLES

Charney, D. (2013). Maintaining Innocence Before a Divine Hearer: Deliberative Rhetoric in Psalm 22, Psalm 17, and Psalm 7. Biblical Interpretation, Vol. 21, No.1, pp.33–63.

Jones, E. (2025). Prayer and (Im)Politeness: Reading Psalm 7. Old Testament Essays, Vol. 37, No. 3, pp.1–22.

Obiorah, M. J. (2021). Reality of insecurity in Psalm 7 and Christian Mission in Nigeria. Verbum et Ecclesia, Vol. 42, No. 1.

Tigay, J. H. (1970). Psalm 7:5 and Ancient Near Eastern Treaties. Journal of Biblical Literature, Vol. 89, No. 2, pp.178-186

Exposition

Psalm 5: Facing A New Day With Faith

Posted on 14th Feb 202614th Feb 2026 by writtenexposition

INTRODUCTION

Psalm 5 is traditionally understood as a morning prayer composed by King David. Its setting is an unspecified time when he was under pressure – possibly from opponents making life-threatening false accusations against him. The psalm is also classed as a personal lament since it contains the main elements of lament – invocation, complaint against enemies, petition and expression of hope – see the Introduction to my post on Psalm 3.

David begins the day by committing his distress to the Lord: asking him to hear, guide and protect him. His prayer focuses on the deliverance of the righteous who experience God’s goodness and protection and contrasts them with the wicked who bring God’s judgement upon themselves because of their evil words and deeds.

The superscription TO THE CHIEF MUSICIAN UPON NEHILOTH, A PSALM OF DAVID attributes the psalm to David and and supplies a musical instruction. The meaning of ‘Nehiloth’ is unknown but it is thought to refer to flutes.

STRUCTURE

1-3 PETITION

4-6 CONDEMNATION OF THE WICKED

7-8 WORSHIP

9-10 CHARACTERISTICS OF THE WICKED

11-12 DIVINE BLESSING OF THE RIGHTEOUS

EXPOSITION

PETITION (1-3)

Give ear to my words, O LORD, consider my meditation.
Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.
My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.

The psalmist starts with an opening appeal to YHWH to listen to his petition. In vv.1-2 he uses three imperatives that are typical of lament:

Give ear – listen or heed – he asks God to be available
Consider – pay attention, understand – he asks God to be attentive
Hearken – listen attentively – he asks God to be acquainted with his problem.

These lend urgency to the psalmist’s impassioned request for the Lord to hear and understand his situation and presumably intervene on his behalf. The depth of his distress is conveyed in v.1 with the juxtaposition of ‘my words’ and ‘my meditation.’ ‘Words’ describes the feelings that the psalmist is able to articulate whereas ‘meditation’ (sighing or groaning) points to distress so profound that it cannot be expressed coherently in words. The psalmist is confident that the Lord understands and responds not only to what can be put into words but also to unspoken turmoil and burdens that can only be felt.

In v.2 David’s prayer becomes even more intense when he addresses YHWH as ‘my God’ and ‘my King.’ David was king of Israel but he recognised the fact that YHWH was his king; the one who had the right to govern and rule his life. The idea of YHWH as king may be traced back as far as the Song of Moses which ends with ‘The Lord shall reign forever and ever’ (Exod 15:18). ‘My God’ intimates that David was in a close covenant relation ship with the Lord. The verse ends with the assertion that he prays exclusively to YHWH; he does not worship other gods as well.

Like Psalm 3 this is a morning psalm (cf. 143:8) because that is when David says he prays to the Lord. The repetition of ‘morning’ may suggest priority; David consciously seeks God in advance of the decisions, conflicts, or temptations that he would experience during the day. ‘Direct’ means to arrange or set in order – thus David’s prayer was not an afterthought, he was was disciplined and consistent – unlike some of us who are rather haphazard as regards prayer. ‘Look up’ means to watch. Perhaps ‘look out’ would also be an appropriate translation. Confident that YHWH hears his prayer David eagerly awaits the answer. Jesus said: And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. Matthew 21:22

The task – ‘I will pray’
The time – ‘in the morning
The tranquillity – ‘I will look up’

Ralph Spaulding Cushman (1945, pp. 84-85) wrote a little poem called THE SECRET on this theme:

I met God in the morning,
When my day was at its best
And His presence came like sunrise,
Like a glory in my breast.

All day long the Presence lingered;
All day long He stayed with me;
And we sailed in perfect calmness
O’er a very troubled sea.

Other ships were blown and battered,
Other ships were sore distressed,
But the winds that seemed to drive them
Brought to us a peace and rest.

Then I thought of other mornings,
With a keen remorse of mind.
When I too had loosed the moorings
With the Presence left behind.

So, I think I know the secret,
Learned from many a troubled way;
You must seek Him in the morning
If you want Him through the day.

CONDEMNATION OF THE WICKED (4-6)

For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. –God’s holiness
The foolish shall not stand in thy sight: thou hatest all workers of iniquity. – God’s hatred
Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man. – God’s harshness

‘For’ introduces the reason for David’s confidence in prayer; it is based on the certainty that YHWH is holy. YHWH’s rejection of the wicked and their evil deeds is expressed in a series of six statements; three negative and three positive:

thou art not a God that hath pleasure in wickedness – YHWH is not a God who enjoys wickedness.
evil shall not dwell with thee – YHWH does not share space with evil.
the foolish shall not stand in thy sight – ‘the arrogant’ or ‘boasters’ will not have a place of honour in God’s presence.
thou hatest all workers of iniquity. – (cf. Luke 13:27)
thou shalt destroy them that speak leasing – liars
the LORD will abhor the bloody and deceitful man – lit. ‘man of bloods’ plural – bloodshed or murder.

Botha (2018, p.4) comments: ‘There is progression from the first set of three statements to the second set, because to not associate with certain people develops into descriptions of Yahweh’s positively ‘hating’, ‘destroying’ and ‘abhorring’ this class of characters.’

The psalmist does not directly claim to be righteous but by praising God’s holiness and judgement upon the wicked he identifies himself as one of the righteous.

WORSHIP (7-8)

But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.

In strong contrast to the wicked who cannot stand in YHWH’s sight the psalmist intends to enter YHWH’s ‘house’ and with reverence bow down towards ‘ thy holy temple.’ Though innocent, he recognises that it is only on the basis of YHWH’s great mercy (hesed – steadfast love) that he will have the privilege of doing so (cf. Psa 15; 24:3-6). Critical scholars assert that ‘temple’ refers specifically to Solomon’s temple and use this verse to deny Davidic authorship of Psalm 5. Smith (2006) discusses this in his useful article Could David Have Written Psalm 5? – which may be read online – and shows (2006, p.79) that ‘even after the construction of the temple, the chronicler used the word “house” to describe the tabernacle of David. Thus there is no reason why David himself could not have referred to the Zion tabernacle as “your house” (Psa 5:7).’

David asks YHWH to lead him in the right way so that he can avoid the snares of his adversaries. ‘Thy way’ is the way in which YHWH would have him go and David asks that it will be ‘straight’ – safe and morally pure. David laments the presence of his enemies but does not tell us who they are or what, if anything, they have done to him. Has he literally been verbally threatened or physically attacked by people who are in rebellion against YHWH (v.10) or does he just automatically regard anyone who displays evil characteristics as his enemy?

CHARACTERISTICS OF THE WICKED (9-10)

For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.
Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.

Having already implied (vv.4-6) that his enemies are wicked, boastful, evildoers, liars, bloodthirsty and deceitful the psalmist describes them in more detail and asks that they be punished for their rebellion against YHWH. He says that:

there is no faithfulness in their mouth – they are dishonest.
their inward part is very wickedness – they are inwardly corrupt.
their throat is an open sepulchre – ready to swallow prey, their words kill, they threaten the lives of others. This is quoted in Rom 3:13 as proof of the total depravity of sinners.
they flatter with their tongue – they are smooth talkers.

Their rebellion against YHWH is displayed by their words and deeds. The psalmist therefore petitions God:

destroy thou them – pronounce them guilty, hold them accountable, punish them.
let them fall by their own counsels – be brought to ruin by their own devices.
cast them out in the multitude of their transgressions – drive out the evildoers because of their crimes.

DIVINE BLESSING OF THE RIGHTEOUS (11-12)

But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.

In contrast to the punishment of the wicked, those who put their trust in God will experience his protection and experience ongoing (‘ever’) joy. Their delight will not be in their improved circumstances but in YHWH himself – let them also that love thy name be joyful in thee. To love the Lord’s name is to love his character and reputation. The psalm closes with an assurance that the Lord will bless the righteous and that they will be encircled by his shield of goodwill. Those who trust, worship and walk in God’s ways will live under his protection.

Contrasts:

The speech of the wicked is deadly (v.9) but the righteous shout for joy (v.11).
The wicked fall by the very plans they devise (v.10) but the righteous take refuge (‘put their trust’) in the Lord (v.11).
God banishes the wicked (v.10) but shelters (‘defendest’) the righteous (v.11).

SUMMATION

Psalm 5 is a morning prayer by King David. It is a lament in which David expresses his pain and frustration with the wicked and his desire for God’s justice and protection. It is also, however, a psalm of trust and confidence, in which he affirms his faith in God’s goodness and mercy. He draws a vivid contrast between the godly and the ungodly: the righteous can approach God’s presence, while the wicked -boasters, liars, bloodthirsty men – cannot stand before him. Thus David emphasises God’s intolerance of sin. While condemning the wicked, David declares his confidence that God’s steadfast love will let him worship in the temple and that the Lord will lead him along a righteous path.

The theme of the closing verses is deliverance: the Lord will shelter and bless those who take refuge in him, surrounding them with favour like a shield. What began as lament transforms into praise: encouraging believers to celebrate YHWH’s defence of his people, shout or sing for joy, and trust God for deliverance. The psalm thus serves as a model for daily dependence on the Lord and a reminder that divine protection and deliverance are assured for those who put their trust in God.

BIBLIOGRAPHY

BOOKS

Cushman, R.S. 1945. Hilltop Verses and Prayers. Abingdon-Cokesbury Press, New York

‌JOURNAL ARTICLES

Auffret, P., 1995. ‘Conduis-Moi Dans Ta Justice!’: Étude Structurelle du Psaume 5. Journal of the Ancient Near Eastern Society, Vol. 23

Barus, A., 2020. Allah Mendengar Seruan dan Tempat Berlindung: Penelitian Puitis Mazmur 5. Jurnal Amanat Agung, Vol. 15, No. 2, pp. 202–234.

Botha, P. J., 2018. Psalm 5 and the polarity between those who may stand before Yahweh and those who may not. HTS Teologiese Studies / Theological Studies, Vol. 74, No. 1., pp.1-7

ELECTRONIC RESOURCES

Smith, K. 2006. Could David Have Written Psalm 5? [online] Available at: https://www.biblicalstudies.org.uk/pdf/conspectus/vol02/smith_psalm-5.pdf [Accessed 13 Feb. 2026].

Exposition

From Anxiety to Assurance: Insights from Psalm 4

Posted on 6th Feb 20267th Feb 2026 by writtenexposition

INTRODUCTION

Psalm 4 is an individual lament in which the author cries out to the Lord for relief in his current distress. Although the crisis in Psalm 3 is political /military and that in Psalm 4 personal the two psalms are often paired on the basis of similarities in language and content.

the notion that the Lord is on the side of the author and responds favourably whenever he calls.
the use of Selah
the expression there are many that say (3:2; 4:6)
morning and evening (3:5; 4:8)
the author lies down and goes to sleep peacefully, undisturbed by the trouble around him (3:5; 4:8).

Commentators vary as regards the structure of Psalm 4. Some say it naturally falls into two parts, whilst others divide it into three or four parts.

STRUCTURE

1-2 PLEA AND REPROACH

3-4 REMEMBRANCE AND RESTRAINT

5-6 RELIANCE AND REQUEST

7-8 REJOICING AND REST

EXPOSITION

PLEA AND REPROACH (1-2)

(1) The psalmist David begins with an urgent plea for the Lord to hear and answer his prayer. When I call refers to the trying circumstances in which the psalmist currently finds himself.

He addresses the Lord as God of my righteousness, thus appealing to him as the supreme righteous judge. God of my righteousness could mean either ‘my righteous God’ or something like ‘the God who takes up my righteous cause.’ David is claiming innocence and wants the Lord to vindicate him.

The perfect tense ‘have enlarged’ would indicate that David bases his confidence that God will uphold his cause on the fact that he has received help before – ‘you who have enlarged (made room) for me in my distress’. When we recall past answers to prayer we can find renewed courage to ask again.

On the other hand, the verb could be a precative perfect – expressing a wish or desire – and in that case would be translated as an imperative – ‘give me room.’ That would fit well with the three imperatives in verse 1: hear; have mercy; listen.

(2) David interrupts his prayer in order to address those who are causing him distress. It seems that they are falsely accusing him as well as mocking his faith in YHWH. These issues are conveyed by two rhetorical questions:

How long will ye turn my glory into shame? Here, David questions the motives of his accusers who are trying to ruin his reputation, highlighting the injustice he faces as they attempt to turn his royal dignity into reproach.
How long will ye love vanity and seek after leasing? I would suggest, based on vv. 4-7, that ’emptiness’ and ‘lies’ refer to the worship of false gods.

David addresses his foes as sons of man. Many commentators suggest that because the word for man here is ish rather than adam a specific category of people is intended, i.e. not common people but important, influential people like aristocracy or nobles.

Selah – stop and think. In this modern age many of us know how deeply gossip, slander, misrepresentation, social media attacks, or persistent criticism can wound. When anxiety rises or reproach hurts, we can start where David starts – with who God is and what he has already done – and bring our specific problems honestly to him.

REMEMBRANCE AND RESTRAINT (3-4)

(3) With a degree of confidence David reassures himself and informs his opponents that the Lord has separated the godly (those in a covenant relationship with YHWH) for himself. The Lord will therefore hear and answer David’s prayer when he calls to him. By opposing David these people oppose the Lord. There are echoes of verse 1 in verse 3 – ‘hear’ and ‘call.’

(4) Having spelled out the facts of the matter David advises them, almost paternally, that in view of the fact that the Lord will fulfil David’s requests they ought to reflect on God’s goodness to his people and be disturbed. That should lead them to change their attitude and stop sinning. The verb the KJV translates as stand in awe means tremble, panic, flinch, agitate. The Septuagint Greek translation (LXX) has ‘be angry’ – i.e. if ‘you get infuriated’ – and it is that translation that the Apostle Paul cites in Ephesians 4:26.

David also advises his foes to commune with your own heart upon your bed. They are to take time to soberly and seriously consider their attitude and actions, realise that they are wrong and make the wise decision to end their opposition to David, and the Lord.

RELIANCE AND REQUEST (5-6)

(5) David continues giving advice to his opponents and warns them that they ought to put their trust exclusively in YHWH (not in other gods) and as evidence of their faith offer the sacrifices of righteousness; i.e. sacrifices offered with the right attitude and thus acceptable to YHWH.

Barré (1995, p.61) comments on vv. 4-5:

The two verses appear to present the logical stages in the process of turning from idolatry to the worship of Yahweh: (1) realization of one’s wrongdoing (idolatry) and fear of Yahweh’s wrath (5aa: “Quake [with fear]”); (2) ceasing consequently to continue in this sin (5aß: “and sin no more”); (3) sincere repentance and conversion (5bc: “weep bitterly within your hearts // wail loudly upon your beds”); (4) the offering of “fitting” sacrifices to Yahweh – perhaps meaning sacrifices offered by someone with a righteous heart ) or sacrifices offered to Yahweh rather than some false god (6a: “Offer fitting sacrifices”); (5) finally, the penitents are admonished to trust in Yahweh alone (6b: “and put your trust in Yahweh”); in context, this probably means: Put your trust in Yahweh rather than in the false gods whom you have trusted in up to now.

(6) David continues: Many are saying, who can show us something good? There is some discussion as to whether the ‘many’ of v. 6 are the ‘sons of man’ in v.3 or a different category of persons. Even if they are not one and the same both groups display a lack of trust in YHWH’s providence. They are asking for proof of divine favour.

Since good (Heb, ṭôb) refers to rain in Deut 28:12 and Jer 17:6 some argue that the background context of Psalm 4 is a period of drought during which some people prayed to other deities, e.g. Baal, to send rain and also castigated David for his exclusive faith in YHWH. That view is worth consideration; certainly there is little in Psalm 4 to support the traditional idea that, just because it follows Psalm 3, it relates to the end of Absalom’s rebellion.

David’s response to the question Many are saying, who can show us something good? (i.e. ‘which god will give us a good harvest and grant us prosperity?’) is to resume the prayer which he interrupted at the end of v.1. Appealing to the Aaronic Blessing which was familiar to all Israelites he requests that YHWH lift up the light of his face upon the people.

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. Numbers 6:24-26

By shining his face upon the people YHWH would display proof not only of his providence but also his presence (cf. in Exod 33:14 My presence shall go with thee . . . the word translated ‘presence’ is ‘face’).

Note: For a detailed consideration of the priestly blessing see my earlier post THE AARONIC BLESSING

REJOICING AND REST (7-8)

(7) David contrasts the despair of the ‘many’ with his own confidence in God’s goodness. Again (see v.1) referring to the Lord’s provision in the past David says: ‘you have put joy in my heart.’ He expresses that true satisfaction comes from God, who fills his inner being with joy greater than material prosperity. His gladness is greater than the pleasure his enemies enjoy when they have a good harvest – for which they are praying. Notice their corn and their wine.

(8) The psalm concludes with a powerful affirmation: I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety. Here, David expresses the profound peace that comes from trusting in God. Confidence that God, who has delivered him in the past, will help him in the current crisis enables David to live without anxiety and to quietly lie down at night and sleep peacefully. This verse teaches that true security and rest, even amidst turmoil, are found in the Lord, David may have been feeling rejected and alone as for thou, LORD, only makest me dwell in safety could be taken as meaning ‘ You, Lord, lonely as I am, will keep me safe.’

SUMMATION

Psalm 4 is a reminder of the importance of turning to God in times of distress, maintaining faith amidst slander, and finding peace through trust in divine grace. David’s journey from distress to peace is a model for believers as we navigate our own challenges. Whenever we struggle to sleep because of worry or fear we can make 4:8 our evening prayer and entrust our rest to the Lord. The psalm does not promise that all problems will vanish before morning but it does offer something equally precious: the possibility of real peace amidst unresolved troubles because we know that the Lord hears our cry and guards our rest.

BIBLIOGRAPHY

BOOKS

Flanigan, J. (2001). What the Bible Teaches: Psalms, Ritchie Old Testament Commentary, Kilmarnock.

JOURNAL ARTICLES

Barré, Michael L., (1995) “Hearts, Beds, and Repentance in Psalm 4,5 and Hosea 7,14.” Biblica, vol. 76, no. 1, pp. 53–62.

Exposition

ROMANS 9:1-5. PAUL’S LAMENT

Posted on 26th Dec 20202nd Dec 2025 by writtenexposition

‘I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit— I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of my own race, the people of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen’ Romans 9:1-5 (NIV)

Romans chapter nine begins with a personal lament which introduces the problem that Paul intends to address; the failure of Israel to accept the gospel in spite of the privileges with which they had been blessed. This is the first of four times (9:1-5; 10:1-4; 11:1-6; 11:13-14) in chapters 9-11 when Paul involves himself personally at major turning points of the discussion:

a) In 9:1-5, he stresses how much God’s mercy to Israel matters to him – to the extent that he would be willing to be cut off for the sake of his people.

b) In 10:1-4 he bears witness on behalf of Israel that they have good intentions: they have a zeal for God, but it is is not according to knowledge.

c) In 11:1-6 Paul testifies to the faithfulness of God who has, in fact, called a remnant of Israel in Paul himself.

d) In 11:13-14 he says that he glorifies his ministry as apostle to
the Gentiles; this is part of God’s plan to make Israel jealous.

Paul begins this section with a series of double expressions in vv. 1-2 (‘I speak the truth —I am not lying; in Christ – through the Holy Spirit; great sorrow – unceasing anguish’) by which he asserts his honesty and expresses his grief that his fellow Jews are lost.

In v. 1 he sets forth in one sentence a five-fold cumulative assertion of his sincerity:

a) ‘I speak the truth!’

b) ‘I speak the truth in Christ’

c) ‘I speak the truth in Christ – I am not lying’

d) ‘ I speak the truth in Christ – I am not lying, my conscience confirms it’

e) ‘I speak the truth in Christ – I am not lying, my conscience confirms it through the Holy Spirit’

Paul calls on Christ himself as the one who can vouch for the truthfulness of what he is about to say about Israel and reminds his audience that a second witness, his conscience, is testifying by means of the Holy Spirit. He may have had in mind the OT Law of Evidence which required at least two witnesses (Deuteronomy 19:15-16).

Paul (v.2) describes his heartbreak as continual (adialeiptos) and his response to this as a wish (or prayer) that he might be condemned in order that they might be saved. Was Paul speaking in hyperbole or was he serious? Moo (1996, p.558) comments:

‘I prefer, in agreement with most English translations, to ascribe a hypothetical nuance to the imperfect tense; as Cranfield paraphrases, “I would pray (were it permissible for me so to pray and if the fulfilment of such a prayer could benefit them”)’

Since Paul’s giving up of his own salvation was neither possible nor permissible the wish could not be fulfilled. He seems to model himself on Moses (Exodus 30:30-32), who had also at times been badly treated by the Israelites and yet expressed a willingness to sacrifice himself for them. That those for whom Paul is heartbroken are unbelieving Jews is emphasized in v. 3 where their identification as ‘my people’ is modified by ‘those of my own race’ and further in v. 4 by ‘the people
of Israel’. Paul may have been the Apostle to the Gentiles but he was certainly a Jew by race.

In the concluding words of this lament Paul lists eight special privileges given to Israel and bemoans the fact that the Israelites have not benefitted from these spiritual advantages:

1) adoption
2) the glory
3) the covenants
4) the giving of the law
5) the temple worship
6) the promises
7) the patriarchs
8) the Messiah – who was himself a Jew

Thus in verses 1-5 Paul laments the unbelief of his fellow Jews and their failure to take advantage of their unique privileges, and expresses his overwhelming desire for their conversion. This introduces the subject that will occupy him throughout the rest of chapters 9-11; the unbelief of Israel and the question of God’s faithfulness.

See my posts:

Introduction to Romans chapters 9-11

Romans 9-11 Bibliography