Psalm 4:7 Kommentar

David was a preacher, a royal preacher, as well as Solomon; many of his psalms are doctrinal and practical as well as devotional; the greatest part of this psalm is so, in which Wisdom cries to men, to the sons of men (as Pro 8:4, Pro 8:5), to receive instruction. The title does not tell us, as that of the former did, that it was penned on any particular occasion, nor are we to think that all the psalms were occasional, though some were, but that many of them were designed in general for the instruction of the people of God, who attended in the courts of his house, the assisting of their devotions, and the directing of their conversations: such a one I take this psalm to be. Let us not make the prophecy of scripture to be of more private interpretation than needs must, Pe2 1:20. Here I. David begins with a short prayer (Psa 4:1) and that prayer preaches. II. He directs his speech to the children of men, and, 1. In God's name reproves them for the dishonour they do to God and the damage they do to their own souls (Psa 4:2). 2. He sets before them the happiness of godly people for their encouragement to be religious (Psa 4:3). 3. He calls upon them to consider their ways (Psa 4:4). III. He exhorts them to serve God and trust in him (Psa 4:5). IV. He gives an account of his own experiences of the grace of God working in him, 1. Enabling him to choose God's favour for his felicity (Psa 4:6). 2. Filling his heart with joy therein (Psa 4:7). 3. Quieting his spirit in the assurance of the divine protection he was under, night and day (Psa 4:8). To the chief musician on Neginoth. A psalm of David.

INTRODUCTION TO PSALM 4 To the chief Musician on Neginoth, a Psalm of David. This psalm is inscribed "to the chief musician", or "conqueror" (d): who excelled others in the art of music, and carried the glory from them; who was very skilful, and instructed others in it, and was the master of the song, as Chenaniah, Ch1 15:22; who set the tune, led on the psalm, and had the whole direction and management of it; and so the Jewish doctors (d) generally understand it of one that presided over the rest of the musicians and singers; and to such an one was this psalm sent, to be sung in public worship: for the psalms of David were not composed for private use only, but for public service; and were committed into the hands and care of the chief of the singers, as Asaph and others; see Ch1 16:7; by whom they were preserved and transmitted to future ages for the use of the church, not only in the former but in the present dispensation. The Septuagint interpreters, and after them the Vulgate Latin and Ethiopic versions, render it "unto the end", or for ever; to this agrees the sense of R. Saadiah Gaon (e), who says, "this is a psalm of David, who gave it to one of the singers to sing it continually,'' as if it was "for ever"; but the former sense is best, to understand it of the chief musician, or precentor, who is said to be "on neginoth": the singular; "neginah", is used in the title of Psa 61:1, and it is sometimes rendered "a song", as in Job 30:9; hence the Vulgate Latin version here renders it "in songs"; and the Septuagint renders it "in psalms"; and then the meaning is, that this person was the chief man that presided over the songs and psalms: though the Jewish writers (f), for the most part, interpret it of a musical instrument so called; not such an one as was blown, as the pipe and trumpet, but what was played upon with the hand; see Sa1 16:16; a stringed instrument, which was touched with the fingers as an harp, or struck with a quill or bow as a violin. And as there were various instruments of music used in the temple service, so there were persons set over them, some over one sort, and some over another; and this man presided over the instruments that were played with the hand: and it looks as if this psalm was to be sung to such an instrument, by its being inscribed and sent to him. Aben Ezra takes the word to be, "the beginning of a song"; and the Targum renders the whole, "to sing upon the chorus" or "dances". It is called "a Psalm of David", being written by him, under the inspiration of the Spirit of God; the occasion of it was Absalom's rebellion; and it was written when he fled from him, as the preceding, as Kimchi thinks; but, according to Lightfoot and others, it was the rebellion of Sheba, Sa2 20:1, though others refer it to the time of his distresses and persecutions by Saul; according to the Jewish Rabbins (g), where there are the words , as they are both in this title, the psalm belongs to future time, to the world to come, to the times of the Messiah. (d) "victori", Pagninus, Montanus, Vatablus; "vincenti", Munster. (d) Jarchi, Aben Ezra, Kimchi, & Ben Melech in loc. (e) Apud Aben Ezra in loc. (f) Kimchi & Ben Melech in loc. and others in Aben Ezra in loc. (g) Kimchi Praefat. in Psalm.

Thou hast put gladness in my heart,.... The Ethiopic version reads it "into our heart"; in granting the above request; for, nothing so rejoices the hearts of God's people as the light of his countenance, or the enjoyment of his gracious presence: this was matter of exceeding joy to Christ himself, Psa 21:6; and so it is to all his members; this causes inward gladness, gladness of heart, and is opposed to the external rejoicings of wicked men and of hypocrites: and this is of God's putting into the heart; and indeed none can put gladness either into a wounded conscience, into the heart of a sensible sinner, or into the soul of one that is panting after the presence of God, and communion with him, but God himself; more than in the time that their corn and their wine increased: meaning the time of harvest and of vintage; when there is a good harvest, and a good vintage, there is joy among men, and the contrary when it is otherwise, Isa 9:3; these things being of general use, spread an universal joy among people; there is scarce any earthly thing that occasions more joy than these do: and yet the joy on such occasions is not to be compared with spiritual joy, that is a joy unspeakable and full of glory. Some take the to be not comparative, but causal, and render the words (s), "thou hast put gladness in ray heart from the time that their corn", &c. as do the Chaldee paraphrase and Syriac versions; and the Arabic version renders it, "because of the multitude of fruits", &c. and then the sense is, as if David should say concerning his enemies, "I never envied their prosperity, I always rejoiced when they had a good harvest, or vintage, and still do; and yet they have rose up and rebelled against me, and requited me evil for good.'' And this sense is given into by the Jewish commentators (t), and shows of what an admirable spirit, and in what a sweet disposition of mind, the psalmist was; that while his enemies were seeking his life he was rejoicing in their prosperity; and is a sad aggravation of their wickedness: and this may also be understood of the rejoicing of David, and even of the Messiah, and likewise of all good men, at the spiritual prosperity of the saints, at any increase of grace, spiritual knowledge, and joy, signified by these outward things, as in Jer 31:12; the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, add "oil" to corn and wine. (s) "a vel ex tempore quo frumentum eorum", &c. Pagninus, Montanus, Musculus, Cocceius. (t) Jarchi, Aben Ezra, & Kimchi in loc.

The meaning of this little verse is consistent with the verses that precede it. For what else is the light of the countenance of the Lord over his righteous ones than a heart full of joy? That very thing which we feel through the sensation of joy becomes a partaker of his divinity when it contemplates God.

He did not say simply, “You have made me the gift of joy” but “of heart,” suggesting that the joy is not in external things, not in … gold or silver, not in clothing or groaning tables, not in the extent of sovereignty or the size of one’s house. Such joy is not of heart but of eyes only. Many people with these possessions, at any rate, think life not worth living; they carry around with them in their soul a furnace of despondency, exhausted by the multitude of concerns and oppressed by unceasing apprehension.… If present realities give you joy, and you learn God’s providence from them, gain a greater and deeper learning from future realities, for the reason that they are better, more stable and permanent. You see, if you believe God’s providence takes the form of you being in wealth and prosperity, let your having wealth in heaven bring you much more to this conviction. If, however, you inquire, “Why is it that these things are kept in store in hope and are not immediately obvious?” I should give this reply, that we believers regard the objects of hope to be more obvious than those that are obvious; such, after all, is the certainty of faith. But if you were to inquire again, “Why is it that we do not gain rewards here and now?” I should give this reply, that the present is the time for struggles and contests, the future is the time for wreaths and laurels. And this is an effect of God’s providence, the gathering together of difficulties and sweat in this brief and passing life, on the one hand, and on the other the continuance of laurels and wreaths throughout an everlasting and ageless eternity.

[Psalm 4:7] "You have put gladness into my heart." Gladness then is not to be sought without by them, who, being still heavy in heart, "love vanity, and seek a lie;" but within, where the light of God's countenance is stamped. For Christ dwells in the inner man, [Ephesians 3:16-17] as the Apostle says; for to Him does it appertain to see truth, since He has said, "I am the truth." [John 14:6] And again, when He spoke in the Apostle, saying, "Would you receive a proof of Christ, who speaks in me?" [2 Corinthians 13:3] He spoke not of course from without to him, but in his very heart, that is, in that chamber where we are to pray.

The forms of your providence are inscribed and indelibly etched, as it were, on each person’s heart; after all, who is the provider and who the supplier of what is needed from without for life? In fact, perhaps it was for this reason also that you put us in a state of need, so that we might not forget the provider of what we need and receive. After all, you were capable first of making us feel no need, and then of giving us some nourishment sufficient for several days; you were not prepared to do this, however, causing us instead to look for it each day so that you might have the opportunity for supply, and those receiving it daily might not forget you as the giver. So who will set at nought, he asks, the manifest signs of your providence, or prove totally unmindful of it?

Then when he says, "You have given," he sets forth his preeminence over those sinners in goods: as if they were saying to him, you exhort us regarding your benefits, but we have everything; therefore he compares temporal things with spiritual things. And first he sets forth the spiritual; second the temporal, at "From the fruit," etc. Third the preeminence of spiritual things, at "In peace," etc. He says, therefore: it is true that all have the light of the countenance from above upon them, but, O Lord, to the saints and to me you have given gladness, namely spiritual gladness, in my heart, so that I may rejoice in you. Rom. 14: "The kingdom of God is not food and drink, but justice and peace and joy in the Holy Spirit": and this is a spiritual benefit. The wicked, however, have an abundance of temporal things; and therefore he says: "From the fruit of their grain, wine, and oil, they are multiplied," that is, enlarged. And by all these temporal goods, all others are understood: because all are ordered to the necessity of living: and so grain stands for food, wine for drink, and oil for condiment. Another reading has "from the time of their grain"; where a twofold deficiency of these goods is implied, because temporal things are so named from time. Wis. 2: "For the passing of a shadow is our time." And because one thing does not suffice, they must be many; therefore he says, "they are multiplied."

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 Psa 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. (Psa 4:1-8) Hear--as in Psa 3:4. God of my righteousness--or, "my righteous God, as my holy hill" (Psa 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.

corn and wine--literally, "new corn and wine." increased--an abundant harvest giving great joy (Isa 9:3).