*Minor differences ignored. Grouped by changes, with first version listed as example.
Tremble then. Now he exhorts his enemies to repentance, if peradventure, their madness was not wholly incorrigible. In the first place, he bids them tremble, or be troubled; a word by which he rebukes their stupidity in running headlong in their wicked course, without any fear of God, or any sense of danger. And certainly the great presumption of all the ungodly in not hesitating to engage in war against God, proceeds from their being hardened through an infatuated security; and by their thoughtlessness, they render themselves stupid, and become more obdurate by forgetting both God and themselves, and following whithersoever lust leads them. He tells them that the best remedy to cure their rage, and prevent them from sinning any longer, would be to awaken from their lethargy and begin to be afraid and tremble; as if he had said, As soon as you shall have shaken off your drowsiness and insensibility, your desire of sinning will abate; for the reason why the ungodly are troublesome to the good and the simple, and cause so much confusion, is because they are too much at peace with themselves. He afterwards admonishes them to commune with their own heart upon their bed, that is, to take an account of themselves at leisure, and as it were, in some place of deep retirement; an exercise which is opposed to their indulgence of their unruly passions. In the end of the verse he enjoins them to be still. Now, it is to be observed, that the cause of this stillness is the agitation and trembling, of which he before made mention. For if any have been hurried into sin by their infatuated recklessness, the first step of their return to a sound mind is to awaken themselves from their deep sleep to fearfulness and trembling. After this follows calm and deliberate reflection; then they consider and reconsider to what dangers they have been exposing themselves; and thus at length they, whose audacious spirits shrink at nothing, learn to be orderly and peaceable, or, at least, they restrain their frantic violence. To commune upon one's bed, is a form of expression taken from the common practice and experience of men. We know that, during our intercourse with men in the day time, our thoughts are distracted, and we often judge rashly, being deceived by the external appearance; whereas in solitude, we can give to any subject a closer attention; and, farther, the sense of shame does not then hinder a man from thinking without disguise of his own faults. David, therefore, exhorts his enemies to withdraw from those who witnessed and judged of their actions on the public stage of life, and to be alone, that they may examine themselves more truthfully and honestly. And this exhortation has a respect to us all; for there is nothing to which men are more prone than to deceive one another with empty applause, until each man enter into himself, and commune alone with his own heart. Paul, when quoting this passage in Ephesians 4:26, or, at least when alluding to the sentiment of David, follows the Septuagint, "Be ye angry and sin not." And yet he has skilfully and beautifully applied it to his purpose. He there teaches us that men, instead of wickedly pouring forth their anger against their neighbors, have rather just cause to be angry with themselves, in order that, by this means, they may abstain from sin. And, therefore, he commands them rather to fret inwardly, and be angry with themselves; and then to be angry, not so much at the persons, as at the vices of others.
Stand in awe - Still addressed to those who in Psalm 4:2 are called "sons of men;" that is, to his enemies. This is rendered by Prof. Alexander, "Rage and sin not." The Aramaic Paraphrase renders it, "Tremble before him, and sin not." The Latin Vulgate, "Irascimini" - "be angry." The Septuagint ὀργίζεσθε καὶ μὴ ἁμαρτάνετε orgizesthe kai mē hamartanete, "Be ye angry, and sin not" - a rendering which Paul seems to have had in his eye in Ephesians 4:26, where the same language is found. It is not necessary, however, to suppose that, in this case, or by so quoting this language, Paul meant to give his sanction to the Septuagint translation of the passage. The truth doubtless is, that he found this language in that version, and that he quoted it, not as a correct translation, but as exactly expressing an idea which he wished to convey - in the same way as he would have quoted an expression from a Greek classic.
It was made to convey an inspired sentiment by his use of it; whether it was a fair translation of the original Hebrew was another question. For the meaning of the sentiment, see the notes at Ephesians 4:26. The original word here - רגז râgaz - means to be moved, disturbed, disquieted, thrown into commotion; and as this may be by anger, fear, or grief, so the word comes to be used with reference to any one of these things. - Gesenius, Lexicon. The connection here would seem to require that it should be understood with reference to "fear" - since we cannot suppose that the writer would counsel them to be moved or agitated by wrath or anger, and since there was no ground for exhorting them to be moved by grief. The true idea is, doubtless, that which is conveyed in our translation - that they were to fear; to stand in awe; to reflect on the course which they were pursuing, and on the consequences of that course, and by so doing to cease from their plans, and to sin no further. God had determined to protect him whom they were engaged in persecuting, and, in prosecuting their plans, they must come into conflict with His power, and be overcome. The counsel, therefore, is just such as may properly be given to all men who are engaged in executing plans of evil.
And sin not - That is, by continuing to prosecute these plans. Your course is one of rebellion against Yahweh, since he has determined to protect him whom you are endeavoring to drive from his throne, and any further prosecution of your schemes must be regarded as additional guilt. They had indeed sinned by what they had already done; they would only sin the more unless they abandoned their undertaking.
Commune with your own heart - Hebrew: "Speak with your own heart;" that is, consult your own "heart" on the subject, and be guided by the result of such a deliberation. The language is similar to what we often use when we say, "Consult your better judgment," or "Consult your feelings," or "Take counsel of your own good sense;" as if a man were divided against himself, and his passions, his ambition, or his avarice, were contrary to his own better judgment. The word "heart" here is used in the sense in which we now use it as denoting the seat of the affections, and especially of right affections; and the meaning is, "Do not take counsel of, or be influenced by, your head, your will, your passions, your evil advisers and counselors; but consult your own better feelings, your generous emotions, your sense of right, and act accordingly." People would frequently be much more likely to do right if they would consult their "hearts" as to what should be done than they are in following the counsels which actually influence them. The secret, silent teachings of the "heart" - the heart when unbiased and uninfluenced by bad counselors - is often our best and safest guide.
Upon your bed - Admirable advice to those who are engaged in plans of wickedness. In the silence of night; in solitary musings on our bed; when withdrawn from the world, and from all the promptings of passion and ambition, and when, if at any time, we cannot but feel that the eye of God is upon us, the mind is most likely to be in a proper state to review its plans, and to inquire whether those plans can be expected to meet the divine approbation.
And be still - When you are thus quiet, reflect on your doings. For a most beautiful description of the effect of night and silence in recalling wicked men from their schemes, see Job 33:14-17. Compare the notes at that passage.
Selah - This, as explained in the notes at Psalm 3:2, marks a musical pause. The pause here would well accord with the sense, and would most happily occur after the allusion to the quiet communion on the bed, and the exhortation to be still.
Stand in awe, and sin not - The Septuagint, which is copied by St. Paul, Ephesians 4:26, translate this clause, Οργιζεσθε, και μη ἁμαρτανετε; Be ye angry, and sin not. The Vulgate, Syriac, Ethiopic, and Arabic, give the same reading; and thus the original רגזו rigzu might be translated: If ye be angry, and if ye think ye have cause to be angry; do not let your disaffection carry you to acts of rebellion against both God and your king. Consider the subject deeply before you attempt to act. Do nothing rashly; do not justify one evil act by another: sleep on the business; converse with your oten heart upon your bed; consult your pillow.
And be still - ודמו vedommu, "and be dumb." Hold your peace; fear lest ye be found fighting against God. Selah. Mark this!
(g) Stand in awe, and sin not: commune with your own heart upon your bed, and be (h) still. Selah.
(g) For fear of God's judgment.
(h) Cease your rage.
Stand in awe, and sin not,.... That is, stand in awe of God, and his righteous, judgments; be afraid of him, and tremble before him; make him your fear and your dread, and go on no longer and proceed no further in sinning against him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it, "be ye angry, and sin not": which are the words of the apostle, Ephesians 4:26; referring to this place; and which doubtless is the reason of these versions. There is an anger that is sinful, when it is without a cause, or exceeds due bounds, and is not directed to a good end, and is productive of bad effects, by words or deeds; and when it is soon raised, or long continued; and there is an anger that is not sinful; when it arises from a true zeal for God and religion; when it is kindled, not against the persons, but sins, of men; and when it is continued to answer good purposes; as the good of those with whom we are angry, and the glory of God, and the promoting of the kingdom and interest of Christ;
commune with your own heart upon your bed: when retired from men and business, and you are at leisure to think and meditate then reflect upon your actions, seriously consider them; ask your heart some proper and close questions; examine narrowly and thoroughly the principles on which, and the views with which, you act;
and be still; cease from all your rage and fury against me, against the Lord, and against his people; or "say in your own hearts" (q), as follows.
Selah; on this word; see Gill on Psalm 3:2.
(q) "dicite in corde vestro", Montanus, Cocceius, Gussetius; "loquimini", Pagninus, Piscator.
Stand in awe-- (Ephesians 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."
(Hebrews.: 4:5-6) The address is continued: they are to repent and cleave to Jahve instead of allowing themselves to be carried away by arrogance and discontent. The lxx has rendered it correctly: ὀργίζεσθε καὶ μὴ ἁμαρτάνετε (cf. Ephesians 4:26): if ye will be angry beware of sinning, viz., backbiting and rebellion (cf. the similar paratactic combinations Psalm 28:1; Joshua 6:18; Isaiah 12:1). In connection with the rendering contremiscite we feel to miss any expression of that before which they are to tremble (viz., the sure punishment which God decrees). He warns his adversaries against blind passion, and counsels them to quiet converse with their own hearts, and solitary meditation, in order that they may not imperil their own salvation. To commune with one's own heart, without the addition of the object, is equivalent to to think alone by one's self, and the bed or resting-place, without requiring to be understood literally, points to a condition of mind that is favourable to quiet contemplation. The heart is the seat of the conscience, and the Spirit of God (as Hamann, Werke i. 98, observes on this subject) disguises itself as our own voice that we may see His exhortation, His counsel, and His wisdom well up out of our own stony heart. The second imper. continues the first: and cease, prop. be still (דּמם from the sound of the closed mouth checking the discourse), i.e., come to your right mind by self-examination, cease your tumult-a warning coming with the semblance of command by reason of the consciousness of innocence on his part; and this impression has to be rendered here by the striking in of the music. The dehortation passes over into exhortation in Psalm 4:6. Of course the sacrifices were continued in the sanctuary while David, with his faithful followers, was a fugitive from Jerusalem. Referring to this, David cries out to the Absolomites: offer זבחי־צדק. Here at least these are not offerings consisting of actions which are in accordance with the will of God, instead of slaughtered animals, but sacrifices offered with a right mind, conformed to the will of God, instead of the hypocritical mind with which they consecrate their evil doings and think to flatter God. In Ps 51:21, Deuteronomy 33:19 also, "the sacrifices of righteousness" are real sacrifices, not merely symbols of moral acts. Not less full of meaning is the exhortation וּבטחוּ אל־ה. The verb בּטח is construed with אל as in Psalm 31:7; Psalm 56:4; Psalm 86:2, combining with the notion of trusting that of drawing near to, hanging on, attaching one's self to any one. The Arabic word bṭḥ, expandere, has preserved the primary notion of the word, a notion which, as in the synon. Arab. bsṭ, when referred to the effect which is produced on the heart, countenance and whole nature of the man by a joyous cheerful state of mind, passes over to the notion of this state of mind itself, so that בּטח (like the Arab. inbasaṭa to be cheerful, fearless, bold, lit., expanded [cf. רהב Isaiah 60:5] = unstraitened) consequently signifies to be courageous, confident. They are to renounce the self-trust which blinds them in their opposition to the king who is deprived of all human assistance. If they will trustingly submit themselves to God, then at the same time the murmuring and rancorous discontent, from which the rebellion has sprung, will be stilled. Thus far the address to the rebellious magnates goes.
In awe - Be afraid, if not of me, yet of God, who hath engaged in my cause. Sin not - By prosecuting your rebellion against God's authority. On your bed - Calmly consider these things in the silent night, when you are at leisure from distracting business. Be still - Compose your tumultuous minds.
*More commentary available at chapter level.