1 Answer me when I call, God of my righteousness. Give me relief from my distress. Have mercy on me, and hear my prayer.
*Minor differences ignored. Grouped by changes, with first version listed as example.
In these words there is shown the faith of David, who, although brought to the uttermost distress, and indeed almost consumed by a long series of calamities, did not sink under his sorrow; nor was he so broken in heart as to be prevented from betaking himself to God his deliverer. By his praying, he testified, that when utterly deprived of all earthly succor, there yet remained for him hope in God. Moreover, he calls him the God of his righteousness, which is the same thing as if he had called him the vindicator of his right; and he appeals to God, because all men everywhere condemned him, and his innocence was borne down by the slanderous reports of his enemies and the perverse judgments of the common people. And this cruel and unjust treatment which David met with, ought to be carefully marked. For while nothing is more painful to us than to be falsely condemned, and to endure, at one and the same time, wrongful violence and slander; yet to be ill spoken of for doing well, is an affliction which daily befalls the saints. And it becomes them to be so exercised under it as to turn away from all the enticements of the world, and to depend wholly upon God alone. Righteousness, therefore, is here to be understood of a good cause, of which David makes God the witness, while he complains of the malicious and wrongful conduct of men towards him; and, by his example, he teaches us, that if at any time our uprightness is not seen and acknowledged by the world, we ought not on that account to despond, inasmuch as we have one in heaven to vindicate our cause. Even the heathen have said there is no better stage for virtue than a man's own conscience. But it is a consolation far surpassing this, to know when men vaunt themselves over us wrongfully, that we are standing in the view of God and of the angels. Paul, we know, was endued with courage arising from this source, (1-Corinthians 4:5) for when many evil reports were spread abroad concerning him among the Corinthians, he appeals to the judgment-seat of God. Isaiah also, fortified by the same confidence, (Isaiah 50:6 and following verse) despises all the slanders by which his enemies calumniated him. If, therefore, we cannot find justice anywhere in the world the only support of our patience is to look to God, and to rest contented with the equity of his judgment. It may, however, be asked by way of objection, Since all the purity of men is mere pollution in the sight of God, how can the godly dare to bring forward their own righteousness before him? With respect to David, it is easy to answer this question. He did not boast of his own righteousness except in reference to his enemies, from whose calumnies he vindicated himself. He had the testimony of a good conscience that he had attempted nothing without the call and commandment of God, and therefore he does not speak rashly when he calls God the protector and defender of his right. Hence we learn that David honored God with this title of praise, in order the more readily to set him in contrast with the whole world. And as he asks twice to be heard, in this there is expressed to us both the vehemence of his grief and the earnestness of his prayers. In the last clause of the verse, he also shows whence he expected to obtain what he needed, namely, from the mercy of God. And certainly, as often as we ask anything from God, it becomes us to begin with this, and to beseech him, according to his free goodness, to relieve our miseries. Thou hast enlarged me when I was in distress. Some think that David here promises himself what he had not yet experienced; and in the exercise of hope anticipates the manifestations of God's grace with which he should afterwards be favored. But, in my opinion, he rather mentions the benefits which he formerly received from God, and by these strengthens himself against the time to come. Thus the faithful are accustomed to call to their remembrance those things which tend to strengthen their faith. We shall, hereafter meet with many passages similar to this, where David, in order to give energy to his faith against terrors and dangers, brings together the many experiences from which he had learned that God is always present with his own people and will never disappoint their desires. The mode of expression which he here employs is metaphorical, and by it he intimates that a way of escape was opened up to him even when he was besieged and enclosed on every side. The distress of which he speaks, in my opinion, refers not less to the state of his mind than to circumstances of outward affliction; for David's heart was not of such an iron mould as to prevent him from being cast into deeper mental anguish by adversity.
Hear me when I call - When I pray. The word "hear" in such cases is always used in the sense of "listen to," "hear favorably," or "attend to;" hence, in the literal sense it is always true that God "hears" all that is said. The meaning is, "hear and answer me," or grant me what I ask.
O God of my righteousness - That is, O my righteous God. This is a common mode of expression in Hebrew. Thus, in Psalm 2:6, "hill of my holiness," meaning "my holy hill;" Psalm 3:4, "his hill of holiness," meaning "his holy hill." The psalmist here appeals to God as "his" God - the God in whom he trusted; and as a "righteous" God - a God who would do that which was right, and on whom, therefore, he might rely as one who would protect his own people. The appeal to God as a righteous God implies a conviction in the mind of the psalmist of the justice of his cause; and he asks God merely to do "right" in the case. It is not on the ground of his own claim as a righteous man, but it is that, in this particular case, he was wrongfully persecuted; and he asks God to interpose, and to cause justice to be done. This is always a proper ground of appeal to God. A man may be sensible that in a particular case he has justice on his side, though he has a general conviction that he himself is a sinner; and he may pray to God to cause his enemies to do right, or to lead those whose office it is to decide the case, to do what ought to be done to vindicate his name, or to save him from wrong.
Thou hast enlarged me when I was in distress - That is, on some former occasion. When he was "pressed" or "confined," and knew not how to escape, God had interposed and had given him room, so that he felt free. He now implores the same mercy again. He feels that the God who had done it in former troubles could do it again; and he asks him to repeat his mercy. The prayer indicates confidence in the power and the unchangeableness of God, and proves that it is right in our prayers to recall the former instances of the divine interposition, as an argument, or as a ground of hope that God would again interpose.
Have mercy upon me - In my present troubles. That is, Pity me, and have compassion on me, as thou hast done in former times. Who that has felt the assurance that God has heard his prayer in former times, and has delivered him from trouble, will not go to him with the more confident assurance that he will hear him again?
Hear me when I call - No man has a right to expect God to hear him if he do not call. Indeed, how shall he be heard if he speak not? There are multitudes who expect the blessings of God as confidently as if they had prayed for them most fervently; and yet such people pray not at all!
God of my righteousness - Whatever pardon, peace, holiness, or truth I possess, has come entirely from thyself. Thou art the God of my salvation, as thou art the God of my life.
Thou hast enlarged me - I was in prison; and thou hast brought me forth abroad. Have mercy on me - continue to act in the same way. I shall always need thy help; I shall never deserve to have it; let me have it in the way of mere mercy, as thou hast hitherto done.
"(a) To the chief Musician on Neginoth, A Psalm of David." Hear me when I call, (b) O God of my righteousness: thou hast enlarged me [when I was] in (c) distress; have mercy upon me, and hear my prayer.
(a) Among those who were appointed to sing the psalms and to play on instruments, one was appointed chief to set the tune, and to begin: who had the charge because he was most excellent and he began this psalm on the instrument called Neginoth or in a tune so called.
(b) You who are the defender of my just cause.
(c) Both of mind and body.
Hear me when I call, O God of my righteousness,.... Or, "my righteous God" (h), who is righteous in his nature, ways, and works, the just Judge of the whole earth, who will do right; or "the vindicator of my righteousness", as the Syriac version renders it; that is, of his innocence and uprightness, which the Lord knew and was a witness of: and since he was his covenant God, he doubted not but he would bring it forth as the light, and favour his righteous cause, and do him justice upon his enemies: or the psalmist addresses God in this manner, because he was the author of his righteousness, and was the justifier of him, by imputing the righteousness of his Son unto him. So Christ addresses his Father, John 17:26; who he knew would justify him, and by whom he was justified as the surety of his people, when he, rose from the dead: and so the saints can draw nigh to God the Judge of all, through the righteousness of Christ; knowing that he is just, and the justifier of him that believes in Jesus; and that he is just and faithful to forgive their sins, and cleanse them from all unrighteousness, on account of his blood. The petition put up by the psalmist is, to be heard when he called, that is, to hear his prayer, as it is explained in the latter part of the verse: and God is a God hearing prayer; and so David, Christ, and all the saints, have found him to be: and the encouragement to pray to the Lord, in hope of being heard, arose from past experience of divine goodness;
thou hast enlarged me when I was in distress; when he had like to have been killed by Saul casting a javelin at him; and when his house was watched by men that Saul set there, and he was let down through a window and escaped; and when he was shut in at Keilah, where Saul thought he had him safe; and at other times, to which he may here refer, as in Psalm 18:19; and this may be applied to the Messiah, when in the garden, beset with sorrows, and an angel strengthened him; and when on the cross, surrounded by various enemies, whom he conquered; and when in death and the grave, from the pains and cords of which he was loosed, and set in a large place. And this agrees also with the experience of the saints; who, when in distress through sin, Satan, and the law, have been set free, through the Gospel proclaiming liberty to the captives to such enemies; and the opening of the prison to them that have been bound by them: and when they have been so shut up and straitened in themselves, that they could not come forth in the discharge of duty, and in the exercise of grace; through the Spirit of the Lord, who is a spirit of liberty, they have been enlarged in the duty of prayer and of praise, and in the exercise of faith and love; and their hearts have been enlarged through the discoveries of the love of God towards them, so that they have run cheerfully in the ways of his commandments; who also gives them largeness of heart, an increase of the knowledge of Christ, and of the love of God, and tills them with joy and peace in believing, and draws out the desires of their souls to his name, and the remembrance of him;
have mercy upon me: the psalmist pleads no merit nor worthiness of his own, but applies to the grace and mercy of God; and sensible of his sin, both original and actual, he entreats a discovery of pardoning grace and mercy. The words may be rendered, "be gracious unto me" (i), or "show me favour"; bestow the blessings of grace, grant larger measures of grace, and fresh supplies of it: and so all sensible sinners apply to God for mercy; and all the saints have recourse to him as the Father of mercies, and the God of all comfort, for every mercy, both temporal and spiritual. Nor is this unsuitable to the Messiah, as man and Mediator; with whom, God keeps his mercy for evermore, as the head and surety of his people, and upon whom, as man, the grace of God was; and who increased, as in stature, so in favour with God and man; and which, no doubt, was desirable by him;
and hear my prayer: the same petition with that in the beginning of the verse; invocation and prayer being the same thing.
(h) . (i) "gratiosus esto mihi", Junius & Tremellius, Piscator, Cocceius.
Hear me for thy mercy-sake, is our best plea. He who will not ask such blessings as pardon, and justifying righteousness, and eternal life, must perish for the want of them. Alas! that so many should make so fearful a choice. The psalmist warns against sin. Keep up holy reverence of the glory and majesty of God. You have a great deal to say to your hearts, they may be spoken with, let it not be unsaid. Examine them by serious self-reflection; let your thoughts fasten upon that which is good, and keep close to it. Consider your ways, and before you turn to sleep at night, examine your consciences with respect to what you have done in the day; particularly what you have done amiss, that you may repent of it. When you awake in the night, meditate upon God, and the things that belong to your peace. Upon a sick-bed, particularly, we should consider our ways. Be still. When you have asked conscience a question, be serious, be silent, wait for an answer. Open not the mouth to excuse sin. All confidence must be put in God. Honour him, by trusting in him only: therefore, after commanding the sacrifices of righteousness, the psalmist says, Put your trust in the Lord.
On Neginoth, that is, stringed instruments, as the kind of musical accompaniment. On other parts of title, see Introduction., The historical occasion was probably the same as that of the foregoing [see on Psalm 3:1]. The writer, praying for further relief, admonishes his enemies of the vanity of attacking God's servant, exhorts them to repentance, and avows his confidence and peace in God's favor. (Psalm 4:1-8)
Hear--as in Psalm 3:4.
God of my righteousness--or, "my righteous God, as my holy hill" (Psalm 2:6), who will act towards me on righteous principles.
thou hast enlarged--expresses relief afforded in opposition to "distress," which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for the future.
(Hebrews.: 4:2) Jahve is אלהי צדק, the possessor of righteousness, the author of righteousness, and the vindicator of misjudged and persecuted righteousness. This God of righteousness David believingly calls his God (cf. Psalm 24:5; Psalm 59:11); for the righteousness he possesses, he possesses in Him, and the righteousness he looks for, he looks for in Him. That this is not in vain, his previous experience assures him: Thou hast made a breadth (space) for me when in a strait. In connection with this confirmatory relation of בּצּר הרהבתּ לּי it is more probable that we have before us an attributive clause (Hitz.), than that we have an independent one, and at any rate it is a retrospective clause. הרחבת is not precative (Bttch.), for the perf. of certainty with a precative colouring is confined to such exclamatory utterances as Job 21:16 (which see). He bases his prayer on two things, viz., on his fellowship with God, the righteous God, and on His justifying grace which he has already experienced. He has been many times in a strait already, and God has made a broad place for him. The idea of the expansion of the breathing (of the stream of air) and of space is attached to the ח, Arab. ḥ, of רחב, root רח (Deutsch. Morgenl. Zeitschr. xii. 657). What is meant is the expansion of the straitened heart, Psalm 25:17. Isaiah 60:5, and the widening of a straitened position, Psalm 18:20; Psalm 118:5. On the Dag. in לּי vid., on Psalm 84:4.
O God - The witness and defender of my righteous cause.
*More commentary available at chapter level.