Despite its brevity, Psalm 4 is rich in nuance and theology. In the Bible, it’s attributed to King David, and has been used through the centuries as an evening prayer.
It also contains meaning that most Christians miss, and I want to touch on that in this article.
Right off the bat…
The psalm begins with a preface.
“To the choirmaster: with stringed instruments. A Psalm of David.”
The word translated as “choirmaster,” lamnatseach, actually means “to make victorious” or “to cause to endure.” The use of the Hebrew word suggests that the psalm was intended not just for liturgical performance but for spiritual victory and endurance.
Whose righteousness?
“Hear me when I call, O God of my righteousness!” the psalm begins. “You have relieved me in my distress; have mercy on me, and hear my prayer.”
Elohai tzedki is usually translated as “God of my righteousness,” but that erases the cultural background of the writer. In ancient Israel, tzedek, or righteousness, was relational and judicial. It had to do with being in right standing with the law and judges, especially in disputes.
Thus, David is appealing to God as his divine judge, asserting that he is in the right and asking God to uphold that fact publicly. A much better translation of the Hebrew would be, “God who shows me justice.”
Not just any men.
The second verse states, “How long, o you sons of men, will you turn my glory to shame? How long will you love worthlessness and seek falsehood?”
The Hebrew word bnei ish isn’t a generic reference to males, but specifically connotes noblemen or other men with influence and status. So the king is likely addressing powerful men who are opposing and slandering him.
Next we come to a point that we’ll be revisiting repeatedly: in ancient Near East culture, public honor was crucial, and to be shamed was equivalent to being publically flogged naked and then made to stand tied up for days on end, inches deep in your bodily waste.
In other words, shame was a big deal, to be avoided at all costs.
“Worthlessness” refers to idolatrous or deceptive hopes and “falsehood” to false accusations or manipulation.
Godly?
In the next verse, we read, “But know that the Lord has set apart for Himself him who is godly; the Lord will hear when I call to Him.”
The word “godly” here is nearly a mistranslation, as modern Christians have a particular idea what living a godly life means. In the original Hebrew, however, the word used (chasid) refers to covenant loyalty. David is saying that he is confident that God will hear his prayer because of the covenant relationship they have, not because David believes himself to be particularly pious (which shows that he had a good dose of self-awareness!).
Be angry…REALLY?
“Be angry, and do not sin. Meditate within your heart on your bed, and be still [vs. 4].”
If you’ve believed your whole life that the beginning of this verse is a command, allow me to begin to gently sledgehammer this idea out of your mind.
The Hebrew word translated as “be angry” is rigzu, which is derived from ragaz. The meaning of that word refers to trembling with fear, agitation, or emotional intensity.
You would therefore be within reason to think that the verse is saying, “Don’t let strong emotions tempt you to sin.” While that’s a good motto to live by, scholars believe the best translation is along the lines of, “Tremble with awe or conscience, and do not sin.” Why? Because for the ancient Hebrews, such trembling could be a response to divine conviction or justice.
The phrase is more about inner self-examination than about managing emotions.
The second half of the verse refers to the ancient practice of nighttime reflection. Bedtime was a spiritual checkpoint. I suppose this could very well be where St. Ignatius of Loyola got his idea of the “Prayer of Examen.”
A final interesting point to make about this verse is that “be still” isn’t about silent meditation, but a physical posture of submission before God.
Um…what?
The fifth verse states, “Offer the sacrifices of righteousness, and put your trust in the Lord.”
The first nuance you may not have understood (I didn’t) is that King David is still talking to his opponents.
Second, in a world that long ago ended sacrificing living beings to the gods, the richness of phrasing around sacrifices gets lost. In ancient culture, sacrifices without righteous behavior were considered offensive to God. The first chapter of Isaiah has the profit railing on his fellow Israelites for following the religious rules while living deeply in sin.
Scholars believe that this verse shows David calling his opponents to repentance. Their offering a sacrifice of righteousness would be a turning away of their persecution of God’s anointing. The sacrifices likely refer to the specific peace offerings that were supposed to restore covenant relationship after conflict. In essence, David is saying, “Get right with God and quit bugging me!”
Verse six.
“There are many who say, ‘Who will show us any good?’ Lord, lift up the light of Your countenance upon us.”
The question in this verse is believed to come from a cynical or despairing public, a group who feels maligned or abandoned. It’s countered with the writer of the psalm echoing the priestly benediction in Numbers, a benediction which invokes God’s favor. His countenance or face, according to ancient culture, symbolized His presence, approval, and protection. So the simple prayer is nevertheless heavy with meaning.
That’s a lot of gladness!
Verse seven reads, “You have put gladness in my heart, more than in the season that their grain and wine increased.”
In this day where most people live in the city and find their provisions at one of many available grocery stores, we totally miss how deep and rich this statement is. Back in the ancient Near East, grain and wine were symbols of blessing and security. To have an abundance of both equated to wealth and/or stability.
Thus, David is contrasting inner spiritual joy with material prosperity. He’s saying that the inner abundance that comes from a relationship with God is exponentially greater than external gain.
Good night.
“I will both lie down in peace, and sleep; for You alone, O Lord, make me dwell in safety.”
Similar to Psalm 3, Psalm 4:8 is an expression of profound trust. In those days, to go to to sleep when enemies were after you was tantamount to drawing a red target on your chest. So to be able to go to sleep in the midst of being chased by enemies was to put all of your trust in someone to protect you.
In addition, the Hebrew word bavetach, translated as “in safety,” conveys that kind of trust, along with the feeling of security such deep and complete trust brings.
With this new knowledge of the meaning of Psalm 4 in hand, I encourage you to read it through slowly. May its eternal meaning nourish your soul today.
