Psalm 144:4 Komentář

The four preceding psalms seem to have been penned by David before his accession to the crown, when he was persecuted by Saul; this seems to have been penned afterwards, when he was still in trouble (for there is no condition in this world privileged with an exemption from trouble), the neighbouring nations molesting him and giving him disturbance, especially the Philistines, Sa2 5:17. In this psalm, I. He acknowledges, with triumph and thankfulness, the great goodness of God to him in advancing him to the government (Psa 144:1-4). II. He prays to God to help him against the enemies who threatened him (Psa 144:5-8 and again Psa 144:11). III. He rejoices in the assurance of victory over them (Psa 144:9, Psa 144:10). IV. He prays for the prosperity of his own kingdom, and pleases himself with the hopes of it (Psa 144:12-15). In singing this psalm we may give God the glory of our spiritual privileges and advancements, and fetch in help from him against our spiritual enemies; we may pray for the prosperity of our souls, of our families, and of our land; and, in the opinion of some of the Jewish writers, we may refer the psalm to the Messiah and his kingdom. A psalm of David.

INTRODUCTION TO PSALM 144 A Psalm of David. This psalm was written by David; not on account of the return of the Jews from the Babylonish captivity, by a spirit of prophecy, as Theodoret; but on his own account, after he was come to the throne, and was king over all Israel; and was delivered from the was between him and Israel, and from the war of the Philistines, as Kimchi observes, having gained two victories over them: or it was written between the two victories, and before he had conquered all his enemies; since he prays to be delivered from the hand of strange children, Psa 144:7. R. Obadiah thinks it was written on the account of his deliverance from Absalom and Sheba; but the former is best. Some copies of the Septuagint, and also the Vulgate Latin, Ethiopic, and Arabic versions, have in their titles these words, "against Goliath;'' and so Apollinarius; as if it was written on account of his combat with him, and victory over him; but this clause is not in the Hebrew Bibles; nor could Theodoret find it in the Septuagint in the Hexapla in his time. The Syriac inscription is still more foreign to the purpose, "a psalm of David, when he slew Asaph the brother of Goliath.'' R. Saadiah Gaon interprets this psalm of the times of the Messiah; and there are several things in it which are applicable to him.

Man is like to vanity,.... Is vanity itself, in every age, state, and condition; yea, in his best estate, Psa 39:5; or, "to the breath" (h) of the mouth, as Kimchi; which is gone as soon as seen almost: or, to a vapour (i); to which the life of man is compared, Jam 4:14; his days are as a shadow that passeth away; as the former denotes the frailty and mortality of man, this the shortness of his duration; his days fleeing away, and of no more continuance than the shadow cast by the sun, which presently declines and is gone. (h) "halitui", Muis; so Kimchi. (i) "Vapori", Cocceius; so the Syriac and Arabic versions.

"Man is made like vanity: his days pass away like a shadow" [Psalm 144:4]. What vanity? Time, which passes on, and flows by. For this "vanity" is said in comparison of the Truth, which ever abides, and never fails: for it too is a work of His Hand, in its degree. "For," as it is written, "God filled the earth with His good things." [Sirach 16:29] What is "His"? That accord with Him. But all these things, being earthly, fleeting, transitory, if they be compared to that Truth, where it is said, "I Am That I Am," [Exodus 3:14] all this which passes away is called "vanity." For through time it vanishes, like stroke into the air. And why should I say more than that which the Apostle James said, willing to bring down proud men to humility, "What is," says he, "your life? It is even a vapour, which appears for a little time, and then vanishes away." [James 4:14] ...Work then, though it be in the night, with your hands, that is, by good works seek God, before the day come which shall gladden you, lest the day come which shall sadden you. For see how safely you work, who art not left by Him whom you seek, "that your Father which sees in secret may reward you openly." [Matthew 6:4] ...

But if this anomalous state of things were uniform in this life, in which, as the sacred Psalmist says, “Man is like to vanity, his days as a shadow that passeth away,”—so uniform that none but wicked men won the transitory prosperity of earth, while only the good suffered its ills,—this could be referred to the just and even benign judgment of God. We might suppose that they who were not destined to obtain those everlasting benefits which constitute human blessedness were either deluded by transitory blessings as the just reward of their wickedness, or were, in God’s mercy, consoled by them, and that they who were not destined to suffer eternal torments were afflicted with temporal chastisement for their sins, or were stimulated to greater attainment in virtue. But now, as it is, since we not only see good men involved in the ills of life, and bad men enjoying the good of it, which seems unjust, but also that evil often overtakes evil men, and good surprises the good, the rather on this account are God’s judgments unsearchable, and his ways past finding out.

This is a suitable doxology for the whole book, reciting the "place, theme, mode, and extent of God's high praise." (Psa 150:1-6) in his sanctuary--on earth. firmament of his power--which illustrates His power.