The most interesting part of this psalm is the second section (vv. 2-5) in which David relates to those who are harming him. They are wrong. He is right. He is asking God to help him. Nevertheless, although slandered and injured by them, David speaks of his enemies kindly and tries to win them from their errors. And there is this: in trying to help them, he unintentionally but inevitably helps himself.
Who do you turn to when you hear of an unjust accusation that someone has been making against you? Suppose you are at work and the secretary down the hall stops by your desk and says, "Do you know what so-and-so said about you yesterday?" Then she pours out the story, perhaps even embellishing it a little. Or maybe a business associate circulates a memo in which you are pictured in an unjust light. What do you do? Who do you tell? Most of us would go to our friends and complain, looking for sympathy. We might even start a slander campaign of our own. It might go: "Well, the only reason she said that is because she…" This is not what David did. Instead of turning to friends for sympathy or even attacking his enemies, David turned to God.
ls there such a thing as a totally righteous sufferer? Is anyone ever really innocent? The answer is: of course not, unless we are thinking of the Lord Jesus Christ, which is the way some of the interpreters of Psalm 4 have taken it. But that is not the point here. None of us is ever utterly innocent, but there are nevertheless times of relative innocence in which evil people really do heap injustices on us.
Contrary to what we find in Psalm 3, in this psalm the problem is one of malicious slander and lies. It is the psalmist's reputation rather than his person that is being attacked, and what he needs is a sense of the presence and approval of God rather than physical deliverance.
The Alliance is a coalition of pastors, scholars, and churchmen who hold the historic creeds and confessions of the Reformed faith and who proclaim biblical doctrine in order to foster a Reformed awakening in today's Church.