--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 552 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/552/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 552. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/552/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 552. Psalms · 6 of 159 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/552/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/552/#p-N ### Verse 8 [¶1] I will both lay me down in peace, and sleep - Most men lie down, and most sleep, daily, for without rest and steep life could not be preserved; but alas! how few lie down in peace! peace with their own consciences, and peace with God! David had then two great blessings, rest by sleep, and peace in his soul. He had a happy soul; and when he lay down on his bed, his body soon enjoyed its repose, as the conscience was in peace. And he had a third blessing, a confidence that he should sleep in safety. And it was so. No fearful dreams disturbed his repose, for he had a mind tranquillized by the peace of God. As to his body, that enjoyed its due rest, for he had not overloaded nature either with dainties or superfluities. Reader, are not many of thy sleepless hours to be attributed to thy disordered soul - to a sense of guilt on thy conscience, or to a fear of death and hell? [¶2] Pray incessantly till thou get the light of God's countenance, till his Spirit bear witness with thine that thou art a child of God. Then thy repose will do thee good: and even in thy sleep thy happy soul will be getting forward to heaven. ### Analysis of the Fourth Psalm [¶4] There are THREE parts in this Psalm:- [¶5] I. An entrance, or petition for audience, Ps 4:1. II. An apostrophe to his enemies, which is, 1. Reprehensive, Ps 4:2, 3. 2. Admonitory, Ps 4:4, 5. III. A petition for himself and God's people, [Ps 4:6-8]. [¶6] I. He proposes his request and suit for audience. "Hear me when I call;" and this he founds on four arguments: 1. God has promised to hear me when I call: "Call upon me in trouble, and I will hear thee." I call; hear me, therefore, when I call. 2. His own innocence: "Hear me, O God of my righteousness." 3. He requests no more than what God had done for him at other times: Thou hast enlarged me in trouble, and why not now? 4. It was mercy and favour to answer him then; it will be the same to do it again: "Have mercy on me, and hear." [¶7] II. His petition being thus proposed and ended, he proceeds to the doctrinal part; and, turning himself to his enemies, 1. He sharply reproves them; 2. Then warns them, and gives them good counsel. [¶8] 1. He turns his speech from God to men; the chief but the worst of men. beney ish, "ye eminent men." Not plebeians, but nobles. The charge he lays to them, 1. They "turned his glory into shame." They endeavoured to dishonour him whom God had called and anointed to the kingdom. 2. "They loved vanity." A vain attempt they were in love with. 3. "They sought after falsity." They pursued that which would deceive them; they would find at last that treachery and iniquity lied to itself. 4. That this charge might have the more weight, he figures it with a stinging interrogation, How long? Their sin had malice and pertinacity in it; and he asks them how long they intended to act thus. [¶9] And that they might, if possible, be drawn from their attempts, he sends them a noverint, know ye, which has two clauses: 1. Let them know that God hath set apart him that is godly for himself. 2. That God will hear, when either he or any good man calls upon him. [¶10] 2. The reproof being ended, he gives them good counsel:- [¶11] 1. That though they be angry, they ought not to let the sun go down upon their wrath. [¶12] 2. That they commune with their own hearts-their conscience. That they do this on their beds, when secluded from all company, when passion and self-interest did not rule; and then they would be the better able to judge whether they were not in an error, whether their anger were not causeless, and their persecution unjust? [¶13] 3. That they offer the sacrifice of righteousness-that they serve and worship God with an honest, sincere, and contrite heart. [¶14] 4. That they put their trust in the Lord; trusting no more to their lies, nor loving their vanities, but relying on God's promises. [¶15] III. The third part begins with this question, Who will show us any good? 1. Who will show us that good which will make us happy? To which David, in effect, returns this answer, that it is not bona animi, intellectual gifts; nor bona fortunae, earthly blessings; nor bona corporis, corporeal endowments: but the light of God's countenance. 2. Therefore he prefers his petition: "Lord, lift thou up the light of thy countenance upon us." God's countenance is his grace, his favour, his love, and the light of his countenance, the exhibition and expression of this grace, favour, and love; in which alone lies all the happiness of man. Of this David expresses two effects, gladness and security:- [¶16] 1. Gladness and joy far beyond that which may be had from any temporal blessings: "Thou hast put gladness in my heart more than in the time that their corn, and wine, and oil increased; gladness beyond the joy in harvest; and this joy is from the light of God's countenance. Thou puttest. THOU, by way of eminence. [¶17] 2. Security, expressed under the metaphor of sleep: "I will lay me down in peace, and sleep;" just as in a time of peace, as if there were no war nor preparation for battle. [¶18] 3. To which he adds the reason: "For thou Lord, alone makest me to dwell in safety." I am safe, because I enjoy the light of thy countenance. ### Introduction [¶20] David continues instant in prayers [Psa 5:1], [Psa 5:2]; makes early application to God, [Psa 5:3]; and shows the hatred which God bears to the workers of iniquity, [Psa 5:4-6]. His determination to worship God, and to implore direction and support, [Psa 5:7], [Psa 5:8]. He points out the wickedness of his enemies, [Psa 5:9], and the destruction they may expect, [Psa 5:10]; and then shows the happiness of those who trust in the Lord, [Psa 5:11], [Psa 5:12]. [¶21] This Psalm is inscribed to the chief Musician upon Nehiloth, A Psalm of David. As neginoth may signify all kinds of instruments struck with a plectrum, stringed instruments, those like the drum, cymbals, etc.; so nechiloth, from חל chal, to be hollow, to bore through, may signify any kind of wind instruments, such as the horn, trumpet, flute, etc. See on [Psa 4:1-8] (note). The Septuagint have, Εις το τελος, ὑπερ της κληρονομουσης, "In favor of her who obtains the inheritance." The Vulgate and Arabic have a similar reading. The word נחילות nechiloth they have derived from נחל nachal, to inherit. This may either refer to the Israelites who obtained the inheritance of the promised land, or to the Church of Christ which obtains through him, by faith and prayer, the inheritance among the saints in light. This Psalm is, especially, for the whole Church of God. ### Verse 1 [¶23] Give ear to my words - This is properly a morning hymn, as the preceding was an evening hymn. We have seen from the conclusion of the last Psalm that David was very happy, and lay down and slept in the peace and love of his God. When he opens his eyes on the following morning, he not only remembers but feels the happiness of which he spoke; and with his first recollections he meditates on the goodness and mercy of God, and the glorious state of salvation into which he had been brought. He calls on God to give ear to his words; probably words of God's promises which he had been pleading. ### Verse 2 [¶25] Hearken unto the voice of my cry - We may easily find the process through which David's mind was now passing: [¶26] 1. We have seen from the preceding Psalm that he lay down in a very happy frame of mind, and that he had enjoyed profound repose. [¶27] 2. As soon as he awakes in the morning, his heart, having a right direction, resumes its work. [¶28] 3. He meditates on God's goodness; and on his own happy state, though pursued by enemies, and only safe as long as God preserved him by an almighty hand and especial providence. [¶29] 4. This shows him the need he has of the continual protection of the Most High; and therefore he begins to form his meditation and the desires of his heart into words, to which he entreats the Lord to give ear. [¶30] 5. As he was accustomed to have answers to his prayers, he feels the necessity of being importunate! and therefore lifts up his voice. [¶31] 6. Seeing the workers of iniquity, liars, and blood-thirsty men strong to accomplish their own purposes in the destruction of the godly, he becomes greatly in earnest, and cries unto the Lord: "Hearken unto the voice of my cry." [¶32] 7. He knows that, in order to have a right answer, he must have a proper disposition of mind. He feels his subjection to the supreme authority of the Most High, and is ready to do his will and obey his laws; therefore he prays to God as his lying: "Hearken, my King and my God." I have not only taken thee for my God, to save, defend, and make me happy; but I have taken thee for my King, to govern, direct, and rule over me. [¶33] 8. Knowing the necessity and success of prayer, he purposes to continue in the spirit and practice of it: "Unto thee will I pray." R. S. Jarchi gives this a pretty and pious turn: "When I have power to pray, and to ask for the things I need, then, O Lord, give ear to my words; but when I have no power to plead with thee, and fear seizes on my heart, then, O Lord, consider my meditation!" ### Verse 3 [¶35] My voice shalt thou hear in the morning - We find from this that he had not prayed in vain. He had received a blessed answer; God had lifted upon him the light of his countenance, and he therefore determines to be an early applicant at the throne of grace: "My voice shalt thou hear in the morning." He finds it good to begin the day with God; to let Divine things occupy the first place in his waking thoughts; as that which first occupies the mind on awaking is most likely to keep possession of the heart all the day through. [¶36] In the morning will I direct my prayer - Here seems to be a metaphor taken from an archer. He sees his mark; puts his arrow in his bow; directs his shaft to the mark, i.e., takes his aim; lets fly, and then looks up, to see if he have hit his mark. Prayers that have a right aim, will have a prompt answer; and he who sends up his petitions to God through Christ, from a warm, affectionate heart, may confidently look up for an answer, for it will come. If an immediate answer be not given, let not the upright heart suppose that the prayer is not heard. It has found its way to the throne; and there it is registered. ### Verse 4 [¶38] Neither shall evil dwell with thee - As thou art holy, so thou hast pleasure only in holiness; and as to evil men, they shall never enter into thy glory; לא יגרך רע lo yegurecha ra, "the evil man shall not even sojourn with thee." ### Verse 5 [¶40] The foolish shall not stand - He is a fool and a madman who is running himself out of breath for no prize, who is fighting against the Almighty; this every wicked man does; therefore is every wicked man a fool and a madman. [¶41] Thou hatest all workers of iniquity - Some sin now and then, others generally; some constantly, and some labor in it with all their might. These are the Workers of iniquity. Such even the God of infinite love and mercy hates. Alas! what a portion have the workers of iniquity! the hatred of God Almighty! ### Verse 6 [¶43] That speak leasing - Falsity, from the Anglo-Saxon leasunge, a lie, falsity, deceit; from leas, lie, which is from the verb leasian to lie. See on [Psa 4:2] (note). [¶44] The Lord will abhor the bloody and deceitful man - איש דמים ish damim, the man of bloods; for he who has the spirit of a murderer, will rarely end with one bloodshedding. So the Jews, who clamored for the blood of our Lord, added to that, as far and as long as they could, the blood of his disciples.