1. To the Chief Musician. With (or on) stringed instruments. A didactic psalm. By David. This is the title of Ps. iv., but with a change of the generic term mizmor to the specific one maschil. See above, on Ps. liii, 1. According to some modern interpreters, the plural neginoth does not denote a plurality of stringed instruments, but simply that kind of music, with its complex.variety of tones. The psalm consists of a prayer for deliverance from wicked enemies, ver. 3—5 (1-3), with a confident anticipation of success, and a promise of thanksgiving, ver. 6-9 (4-7). As to the numbering of the verses, see above, on Ps. li. 1, lii. 1.
2. In the coming of the Ziphites, and they said to Saul, (7s) not David hiding himself with us / The verse gives the historical occasion of the composition, in the same form as in the titles of Ps. li. and lii. Such an occurrence is twice recorded in the history, 1 Sam. xxiii. 19, xxvi. 1. The verbal coincidence is greater in the first case. The words of the Ziphites seem to have been remembered on account of some peculiarity in the expression, perhaps the use of the reflexive participle (IJ^DDD); which remains unchanged in all three places, the earliest of which is probably the one before us. The interrogation implies surprise that Saul should be ignorant of what was so notorious. Hiding himself, now engaged in doing so, not merely wont to do so, or already hidden. With us, among us, or in our land, i.e. the wilderness or pasture ground of Ziph (1 Sam. xxiii. 14, 15), in or near which was a town of the same name (Josh. xv. 55, 2 Chron. xi. 8), the ruins of which are thought to be still visible, not far from what the natives call Tell Ziph, or the Hill of Ziph. (Robinson’s Palestine, II. 191.)
3 (1). 0 God, by thy name save me, and by thy might thou wilt judge me. The insensible transition from the imperative to the future shews the confidence with which the prayer is offered. By thy name, i. e. the exercise of those perfections which have been already manifested. See above, on Ps. lii. 11 (9). That it is not a mere periphrasis for God himself, is clear from the parallel expression, might or power. Judge me, do me justice, vindicate my innocence, by saving me from spiteful enemies and false accusers. See above, on Ps. vii. 9 (8), xxvi. 1.
4 (2). 0 God, hear my prayer, give ear to the sayings of my mouth. See above, on Ps. iv. 2 (1), v. 2 (1).
5 (3). For strangers are risen up against me, and oppressors seek my soul (or life); they have not set God before them. Selah. To the earnest petitions in the two preceding verses he now adds a particular description of his danger. Strangers, not foreigners, but aliens in spirit, both to him and to Jehovah, with special reference to Saul. See below, on Ps. cxx. 5. Oppressors, persecutors, tyrants. The original expression implies the possession of power, and its lawless exercise. See above, on Ps. xxxvii. 35. Not to set God before them is to act as if they did not remember or believe in his existence and his presence. The Selah indicates a pause of indignation and abhorrence. See above, on Ps. lii. 5 (8).
6 (4). Behold, God (is) a helper for me; the Lord is among the upholders of my soul. From the party of his enemies he looks to that of his defenders, and joyfully recognises God, not merely with, but in (the midst of) them, among them. The behold is expressive of surprise, and at the same time of a perspicacious faith. With the form of expression in the first clause, compare Ps. xxx. 11 (10); with the second Ps. cxviii. 7, Judges xi. 35. The upholders of his soul are the defenders of his life against those who seek it. See above, ver. 5 (3). Adhonai, the divine name properly translated Lord, because expressive of God’s sovereignty. It is peculiarly appropriate here, where he is claiming God as his protector.
7 (5). The evil shall return to my enemies; in thy truth destroy them. The future here runs into the imperative, as the imperative does into the future in ver. 3 (1), above. The imperative in this case is only a stronger form of prediction. 2’he evil, which they mean to do me. Return to, or upon them, i.e. shall befall themselves. See above, on Ps. vii. 17 (16), This is the sense required by the reading in the text (miiy’), which the modern critics commonly regard as the most ancient. The marginal or masoretic reading (H^li^”’) must be rendered, he will cause to return, repay, requite. Thy truth, the truth of thy promises and threatenings, thy veracity. See above, on Ps. xxx. 10 (9). The certain foresight of the doom of the wicked, which is expressed in the first clause, makes the prayer (if such it be considered) in the first clause a mere iteration of the previous threatening. A prayer that God will do what we are certain that he will do can be little more than an expression of that certainty. See above, on Ps. v. 11 (10).
8 (6). With a free-will offering will I sacrifice unto thee; 1 will praise thy name, Jehovah, for it is good. In the confident assurance of a favourable answer to his prayer, he promises a suitable acknowledgment. See above, on Ps. v. 8 (7). K free-will or voluntary offering, as opposed to one prescribed by law, not to one rendered obligatory by a vow, for then a voluntary offering would in this case be impossible. The Hebrew word is the technical term applied to such an offering in the law. See Lev. vii. 16, xxii. 23, and compare Exod. xxv. 2, xxxv. 29, Num. xv. 3. With the last clause compare Ps. lii. 11 (9).
9 (7). For out of all distress he hath delivered me, and on my enemies my eye has looked. In his confident assurance of a favourable issue, he speaks of it, though future, as already past. The sudden change of person, may be avoided by translating the first verb, it (i. e. thy name) has delivered me, according to the prayer in ver. 3 (1). My eye has looked or gazed, with an implication of delight, or at least of acquiescence, which is commonly conveyed by this construction. See above, on Ps. 1. 23. This kind of satisfaction in the execution of God’s threatenings is sinful only when combined with selfish malignity. Apart from this corrupt admixture, it is inseparable from conformity of will and coincidence of judgment with God. The same kind and degree of acquiescence which is felt by holy angels in heaven may surely be expressed by saints on earth, especially in their collective capacity as a church, in whose name the Psalmist is here speaking, and not merely in his own or that of any other individual.
