สดุดี 4:8 วิจารณ์

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.

I will both lay me down in peace, and sleep,.... Signifying, that he had such a calmness and serenity of mind, amidst all his troubles, that he could not only lay himself down in great peace, and much composure of mind, but sleep also, and that as soon as laid down almost; some lay themselves down, but cannot sleep, through the anxiety of their minds; but the psalmist could do both: or the word rendered "both" may he translated "together" (u); and the sense be either that he would lie down and sleep together with his friends, committing himself and them to the care and protection of God; or that he should lie down and sleep together with his enemies; meaning that he was assured that there would quickly be a reconciliation and peace between them; see Pro 16:7; for thou, Lord, only makest me dwell in safety; suggesting that his protection and safety were owing to the power and presence of God only; and that was the reason of the tranquillity of his mind, and why he slept so quietly in the night watches, though in such danger from his enemies; or "thou, Lord, makest me only" or "alone" (w), being solitary and destitute of friends, to dwell in safety; finder the shadow of thy wings, encompassed by thy favour, and surrounded by thy power; see Deu 33:28. (u) "simul", Musculus, Junius & Tremellius, Piscator, Gejerus, Cocceius. (w) "me solum", Cocceius; "me seorsim", Gejerus. Next: Psalms Chapter 5

Even if grief, calamities, temptations, disasters are not lacking to me in this present life, nevertheless there is a future time for me in which I will depart from the body and sleep in peace.

Nothing, you see, is so calculated to bring peace as knowledge of God and possession of virtue, banishing afar conflict of the passions and not allowing one to be at odds with oneself. Unless … you enjoy this kind of peace, then no matter if you are at peace abroad and no enemy assaults you, you are more miserable than the most embattled people in the world. You see, neither Scythians, nor Thracians, nor Indians, nor Moors nor any other hostile races are capable of mounting such a conflict as an uneasy conscience gnawing at your soul, as untamed desire, as love of money, lust for power, addiction to mundane affairs.… Jealous, slanderous, greedy and rapacious people, you see, carry around with them everywhere this warfare, bearing within them enemies lying in ambush. No matter where they retreat to, they cannot avoid conflict; even if they stay at home and go to bed, they are under attack from clouds of arrows, disturbances more violent than pounding seas, massacres and uproar and lamentation and other calamities more disastrous than those occurring in battle. Righteous persons, on the contrary, are not in this predicament; rather, in their waking hours they enjoy life, and in nighttime they take their rest with great satisfaction.

But men (who doubtless are many) who follow after things temporal, know not to say anything else, than, "Who shows us good things?" when the true and certain good within their very selves they cannot see. Of these accordingly is most justly said, what he adds next: "From the time of His grain, of wine, and oil, they have been multiplied." For the addition of His, is not superfluous. For the grain is God's: inasmuch as He is "the living bread which came down from heaven." [John 6:51] The wine too is God's: for, "they shall be inebriated," he says, "with the fatness of your house." The oil too is God's: of which it is said, "You have fattened my head with oil." But those many, who say, "Who shows us good things?" and who see not that the kingdom of heaven is within them: these, "from the time of His grain, of wine, and oil, are multiplied." For multiplication does not always betoken plentifulness, and not, generally, scantiness: when the soul, given up to temporal pleasures, burns ever with desire, and cannot be satisfied; and, distracted with manifold and anxious thought, is not permitted to see the simple good. Such is the soul of which it is said, "For the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses on many things." [Wisdom 9:15] A soul like this, by the departure and succession of temporal goods, that is, "from the time of His grain, wine, and oil," filled with numberless idle fancies, is so multiplied, that it cannot do that which is commanded, "Think on the Lord in goodness, and in simplicity of heart seek Him." [Wisdom 1:1] For this multiplicity is strongly opposed to that simplicity. And therefore leaving these, who are many, multiplied, that is, by the desire of things temporal, and who say, "Who shows us good things?" which are to be sought not with the eyes without, but with simplicity of heart within, the faithful man rejoices and says, "In peace, together, I will sleep, and take rest" [Psalm 4:8]. For such men justly hope for all manner of estrangement of mind from things mortal, and forgetfulness of this world's miseries; which is beautifully and prophetically signified under the name of sleep and rest, where the most perfect peace cannot be interrupted by any tumult. But this is not had now in this life, but is to be hoped for after this life. This even the words themselves, which are in the future tense, show us. For it is not said, either, I have slept, and taken rest; or, I do sleep, and take rest; but, "I will sleep, and take rest." Then shall "this corruptible put on incorruption, and this mortal shall put on immortality; then shall death be swallowed up in victory." [1 Corinthians 15:54] Hence it is said, "But if we hope for that we see not, we wait in patience." [Romans 8:25] Wherefore, consistently with this, he adds the last words, and says, "Since You, O Lord, in singleness hast made me dwell in hope." Here he does not say, wilt make; but, "hast made." In whom then this hope now is, there will be assuredly that which is hoped for. And well does he say, "in singleness." For this may refer in opposition to those many, who being multiplied from the time of His grain, of wine, and oil, say, "Who shows us good things?" For this multiplicity perishes, and singleness is observed among the saints: of whom it is said in the Acts of the Apostles, "and of the multitude of them that believed, there was one soul, and one heart." [Acts 4:32] In singleness, then, and simplicity, removed, that is, from the multitude and crowd of things, that are born and die, we ought to be lovers of eternity, and unity, if we desire to cleave to the one God and our Lord.

I will lie down and rest as I await the future age and the reward of a right life, and as I have been made secure beyond every disturbance because of my hope.

Then when he says, "In peace," he sets forth the preeminence of spiritual things; as if to say, what among these excels? The certain gladness of the heart. And this is clear for a twofold reason. First, because this good will be eternal, but that is temporal; second, because it is one and simple, while that is manifold. The second he sets forth at "For you, Lord, singularly," etc. He says, therefore, "In peace," etc.: as if to say: others in time, but not I; rather, "in the selfsame." Note, therefore, that even in the present life the just man is said to stand in the good for four reasons. First, because he is not impeded from without: and therefore he says, "in peace." Is. 32: "My people shall sit in the beauty of peace," etc. Second, from the unchangeableness of the things possessed, because this always remains the same; hence "in the selfsame." Ps. 121: "Jerusalem, which is built as a city, whose participation is in the selfsame." Third, because without anxiety: hence, "I shall sleep." Song 5: "I sleep," etc. Fourth, from rest from the labor of acquiring; hence he says, "and I shall rest." And this can exist even here in the present life according to its beginning; because the saints have all these things here in some measure in God; but all these things will be perfectly in the fatherland. And this I have, says David, because I have one thing in which all these are found: and this is what he says, "For you, Lord," etc.: as if to say, in one way in a certain singular hope; "you have established me," namely in eternal life, of which it is said below in Ps. 26: "One thing I have asked of the Lord," etc. And this responds against what he says, "they are multiplied": so that "for you, Lord," etc., is as if to say, in you singularly I hope. And this better fits the reading of Jerome, which says: "For you, Lord, have made me dwell specially in safety." Ps. 117: "It is good to trust or to hope in the Lord," etc.

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.

both lay me down, &c.--or, will lie down at once, and sleep in sure confidence and quiet repose (Psa 3:5). Next: Psalms Chapter 5

(Heb.: 4:9) Thus then he lies down to sleep, cheerfully and peacefully. The hymn closes as it began with a three line verse. יחדּוּ (lit., in its unions = collectively, Olshausen, 135, c, like כּלּו altogether, בּעתּו at the right time) is by no means unemphatic; nor is it so in Psa 19:10 where it means "all together, without exception." With synonymous verbs it denotes the combination of that which they imply, as Isa 42:14. It is similar in Psa 141:10 where it expresses the coincidence of the fall of his enemies and the escape of the persecuted one. So here: he wishes to go to sleep and also at once he falls asleep (ואישׁן in a likewise cohortative sense = ואישׁנה). His God makes him to dwell in seclusion free of care. לברד is a first definition of condition, and לבטח a second. The former is not, after Deu 32:12, equivalent to לבדּך, an addition which would be without any implied antithesis and consequently meaningless. One must therefore, as is indeed required by the situation, understand לבדד according to Num 23:9; Mic 7:14; Deu 33:28; Jer 49:31. He needs no guards for he is guarded round about by Jahve and kept in safety. The seclusion, בּדד, in which he is, is security, בּטח, because Jahve is near him. Under what a many phases and how sweetly the nature of faith is expressed in this and the foregoing Psalm: his righteousness, exaltation, joy, peace, contentment in God! And how delicately conceived is the rhythm! In the last line the evening hymn itself sinks to rest. The iambics with which it closes are like the last strains of a lullaby which die away softly and as though falling asleep themselves. Dante is right when he says in his Convito, that the sweetness of the music had harmony of the Hebrew Psalter is lost in the Greek and Latin translations.