Commentaries:
Barnes' Notes
For there is no faithfulness in their mouth - There is nothing in them which can be confided in; nothing in their promises and declarations. They are false and treacherous, and I can, therefore, only appeal to thee. It is easy to see the propriety of this statement, and of those which follow, on the supposition that this refers to the rebellion of Absalom. Absalom had gone to Hebron on a false pretence II Samuel 15:7-10, and every act of his in this whole transaction had been treacherous and false.
Their inward part - Not only their external conduct, but their hearts, their principles, their motives. This was fairly to be inferred from their conduct. The object of the psalmist is to show that they were wholly depraved in all that properly constitutes character or that entered into moral conduct.
Their throat is an open sepulchre - That is, as the grave is open to receive its victim, so is their throat open to devour or swallow up the peace and happiness of others. The main idea is that they are false, treacherous, not to be confided in, slanderous. This passage, with the following, is employed by the apostle Paul to demonstrate the universal depravity of man. See the notes at Romans 3:13.
They flatter with their tongue - He had referred to the "inward part," or the "heart," and to the "throat" as being depraved and evil; he now refers to another member of the body as being equally depraved - the "tongue." Instead of being employed to utter truth, and to give expression to the real feelings of the heart, it was employed to flatter others, with a view to lead them astray, or to make use of them for base and selfish purposes. The propriety of this representation as applicable to Absalom and his coadjutors no one can fail to see (compare II Samuel 15:1-6). It is also to an eminent degree the characteristic of the wicked in general. On this, also, see the notes at Romans 3:13.
:Title
Upon Nehiloth - The title of Psalms 4:1-8 is, "upon Neginoth." As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided over those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here, Nehiloth - ne chı̂ylôth , plural. ne chı̂ylâh , singular - is supposed by Gesenius, Lexicon, to denote a flute, or pipe, as being "perforated," from châlal , to bore." The word occurs only in this place. Very various opinions have been entertained of its meaning. See Hengstenberg, "Com." The Latin Vulgate and the Septuagint understand it as meaning "inheritance" - the same as nachălâh , and as being somehow designed to refer to the people of God "as" a heritage. Latin Vulgate: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint - ̔̀ ͂ ́ huper tēs klēronomousēs . So Luther, Fur das Erbe . What was the precise idea affixed to this it is not very easy to determine. Luther explains it, "according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him." The true interpretation, however, is evidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of music specified. Why it was adapted particularly to "that" instrument of music cannot now be determined. Horsley renders it "upon the flutes." Compare Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158-170.
A Psalm of David - See introduction to Psalms 3:1-8.
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