TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 49:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
This is the psalmist's preface to his discourse concerning the vanity of the world and its insufficiency to make us happy; and we seldom meet with an introduction more solemn than this is; for there is no truth of more undoubted certainty, nor of greater weight and importance, and the consideration of which will be of more advantage to us.
I.He demands the attention of others to that which he was about to say (Psa 49:1, Psa 49:2):
Hear this, all you people; hear it and heed it, hear it and consider it; what is spoken once, hear twice. Hear and give ear, Psa 62:9, Psa 62:11. Not only, "Hear, all you Israelites, and give ear all the inhabitants of Canaan," but, Hear, all you people, and give ear, all you inhabitants of the world; for this doctrine is not peculiar to those that are blessed with divine revelation, but even the light of nature witnesses to it. All men may know, and therefore let all men consider, that their riches will not profit them in the day of death. Both low and high, both rich and poor, must come together, to hear the word of God; let both therefore hear this with application. Let those that are high and rich in the world hear of the vanity of their worldly possessions and not be proud of them, nor secure in the enjoyment of them, but lay them out in doing good, that with them they may make to themselves friends; let those that are poor and low hear this and be content with their little, and not envy those that have abundance. Poor people are as much in danger from an inordinate desire towards the wealth of the world as rich people from an inordinate delight in it. He gives a good reason why his discourse should be regarded (Psa 49:3): My mouth shall speak of wisdom; what he had to say,
1.Was true and good. It is wisdom and understanding; it will make those wise and intelligent that receive it and submit to it. It is not doubtful but certain, not trivial but weighty, not a matter of nice speculation but of admirable use to guide us in the right way to our great end.
2.It was what he had himself well digested. What his mouth spoke was the meditation of his heart (as Psa 19:14; Psa 45:1); it was what God put into his mind, what he had himself seriously considered, and was fully apprized of the meaning of and convinced of the truth of. That which ministers speak from their own hearts is most likely to reach the hearts of their hearers.
II.He engages his own attention (Psa 49:4):
I will incline my ear to a parable. It is called a parable, not because it is figurative and obscure, but because it is a wise discourse and very instructive. It is the same word that is used concerning Solomon's proverbs. The psalmist will himself incline his ear to it. This intimates,
1.That he was taught it by the Spirit of God and did not speak of himself. Those that undertake to teach others must first learn themselves.
2.That he thought himself nearly concerned in it, and was resolved not to venture his own soul upon that bottom which he dissuaded others from venturing theirs upon.
3.That he would not expect others should attend to that which he himself did not attend to as a matter of the greatest importance. Where God gives the tongue of the learned he first wakens the ear to hear as the learned, Isa 50:4.
III.He promises to make the matter as plain and as affecting as he could:
I will open my dark saying upon the harp. What he learned for himself he would not conceal or confine to himself, but would communicate, for the benefit of others.
1.Some understood it not, it was a riddle to them; tell them of the vanity of the things that are seen, and of the reality and weight of invisible things, and they say, Ah Lord God! doth he not speak parables? For the sake of such, he would open this dark saying, and make it so plain that he that runs might read it.
2.Others understood it well enough, but they were not moved by it, it never affected them, and for their sake he would open it upon the harp, and try that expedient to work upon them, to win upon them. A verse may find him who a sermon flies. Herbert.
IV.He begins with the application of it to himself, and that is the right method in which to treat of divine things.
We must first preach to ourselves before we undertake to admonish or instruct others. Before he comes to set down the folly of carnal security (Psa 49:6), he here lays down, from his own experience, the benefit and comfort of a holy gracious security, which those enjoy who trust in God, and not in their worldly wealth: Wherefore should I fear? he means, Wherefore should I fear their fear (Isa 8:12), the fears of worldly people. 1. "Wherefore should I be afraid of them? Wherefore should I fear in the days of trouble and persecution, when the iniquity of my heels, or of my supplanters that endeavour to trip up my heels, shall compass me about, and they shall surround me with their mischievous attempts? Why should I be afraid of those all whose power lies in their wealth, which will not enable them to redeem their friends? I will not fear their power, for it cannot enable them to ruin me." The great men of the world will not appear at all formidable when we consider what little stead their wealth will stand them in. We need not fear their casting us down from our excellency who cannot support themselves in their own excellency. 2. "Wherefore should I be afraid like them?" The days of old age and death are the days of evil, Ecc 12:1. In the day of judgment the iniquity of our heels (or of our steps, our past sins) will compass us about, will be set in order before us. Every work will be brought into judgment, with every secret thing; and every one of us must give account of himself. In these days worldly wicked people will be afraid; nothing more dreadful to those that have set their hearts upon the world than to think of leaving it; death to them is the king of terrors, because, after death, comes the judgment, when their sins will surround them as so many furies; but wherefore should a good man fear death, who has God with him? Psa 23:4. When his iniquities compass him about, he sees them all pardoned, his conscience is purified and pacified, and then even in the judgment-day, when the hearts of others fail them for fear, he can lift up his head with joy, Luk 21:26, Luk 21:28. Note, The children of God, though ever so poor, are in this truly happy, above the most prosperous of the children of this world, that they are well guarded against the terrors of death and the judgment to come.
Historical interpretation
Historical Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The things that I teach, he says, from the Spirit, these I proclaim to you, saying nothing of my own, nothing human; but, since I have been listening to the propositions of the Spirit, who hands down in mystery to us the wisdom of God, I am opening for you and am making manifest the proposition; moreover, I am opening not otherwise than through psaltery. The psaltery is a musical instrument that gives out its sounds harmoniously with the melody of the voice. Accordingly, the rational psaltery is opened especially at that time when actions in harmony with the words are displayed. And he is a spiritual psaltery who has acted and has taught. He it is who opens the proposition in the psalms, setting forth the possibility of the teaching from his own example.… There is nothing incongruous or out of tune in his life.
The Lord opens up a theme or problem that has been closed when he finds an apt organ and a chosen instrument. Call it a harp. Such as this was Paul. He rang out the sweet canticle of grace, awaking all the strings of his harp in harmonious sound; plucking the inner chords by grace of the Holy Spirit and playing in ringing tones both interiorly and exteriorly.… Excellent harp, where a person’s life is in tune with his faith, and his flesh with his soul. Sweet harp, where discipline of lifestyle sings a canticle.
One who is in a calm spirit sings psalms. Through psalms he opens teaching. Through tranquility of spirit he understands teaching.
The term “parable” or “proverb” has many meanings. A parable is a saying, an example, a reproach, as when he says, “You have made us a parable among the nations, a shaking of the head among the peoples.” A parable is also a riddle, which many call a question, suggesting something not immediately clear from the words but containing a meaning hidden within.… A parable also means a comparison: “He proposed another parable to them, saying, ‘The kingdom of heaven is like a man sowing good seed.’ ” A parable also means a figure of speech: “Son of man, tell them this proverb: The great eagle, the one with big wings,” meaning by eagle the king. A parable also means a type, or likeness, as Paul also shows in the words “By faith he sacrificed Isaac … whence also in figure he received him back,” that is, in type and in likeness. What then, does the “parable” mean to him here? It seems to me to refer to the narration.… The parable, you see, sorts out the worthy listener from the unworthy: whereas the worthy takes steps to find the meaning, the unworthy bypasses it.… Do you see the introduction he fashioned? He summoned the world, he abrogated inequality in lifestyle, called their attention to their nature, repressed their arrogance, promised to say something great and noble, denied he was saying anything of his own but what he had heard from him, hinted there was deep obscurity in the message, thus making them more attentive. He promised to teach us spiritual wisdom, on which he had meditated unceasingly. So let us pay attention and not pass it by. If in fact the message is wise, a parable, a riddle, there is need of a mind on the alert.
"I will incline mine ear to the parable, I will show my proposition upon the harp" [Psalm 49:4]....And why "to a parable"? Because "now we see through a glass darkly," [1 Corinthians 13:12] as says the Apostle; "while we are at home in the body, we are absent from the Lord." [2 Corinthians 5:6] For our vision is not yet that face to face, where there are no longer parables, where there no longer are riddles and comparisons. Whatever now we understand we behold through riddles. A riddle is a dark parable which it is hard to understand. Howsoever a man may cultivate his heart and apply himself to apprehend mysteries, so long as we see through the corruption of this flesh, we see but in part....But as He was seen by those who believed, and by those who crucified Him, when He was judged; so will He be seen, when He shall have begun to be judge, both by those whom He shall condemn, and by those whom He shall crown. But that vision of divinity, which He has promised to them that love Him, when He says, "He that loves Me shall be loved of My Father, and he that loves Me keeps My commandments, and I will love him, and will manifest Myself to him:" [John 14:21] this the ungodly shall not see. This manifestation is in a certain way familiar: He keeps it for His own, He will not show it to the ungodly. Of what sort is the vision itself? Of what sort is Christ? Equal to the Father. Of what sort is Christ? "In the beginning was the Word, and the Word was with God, and the Word was God." [John 1:1] For this vision we sigh now, and groan so long as we sojourn here; to this vision we shall be brought home at the last, this vision now we see but darkly. If then we see now darkly, let us "incline our ear to the parable," and then let us "show our proposition upon the harp:" let us hear what we say, do what we enjoin.
The words put forward by me are full of wisdom, he is saying, but I learned them by submitting my hearing to the words hidden in the depths. And what I learned through hearing I put forward through the organ of the tongue. Now, he means to say, I utter nothing of my own; rather, I am an instrument of divine grace.
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Summary
Psalms 49:4 serves as the psalmist's solemn and intentional introduction, establishing a posture of humble receptivity to profound wisdom before embarking on its revelation. The speaker declares a deliberate intention to "incline" his ear to a "parable" or weighty, insightful truth, and subsequently to "open" a "dark saying" or enigmatic truth, employing the artistic and memorable medium of the harp. This verse sets the stage for the psalm's central message concerning the ultimate futility of earthly wealth and the enduring hope found in God, inviting the audience to engage deeply with a challenging spiritual reality that transcends superficial understanding.
Context
Literary Context
Psalm 49 is a didactic wisdom psalm, belonging to the collection often attributed to the Sons of Korah (Psalms 42-49), and is part of the larger wisdom tradition within the Psalter. It functions as a profound meditation on the transient nature of human life, the vanity of trusting in material possessions, and the ultimate destiny of both the wicked and the righteous. Verse 4 acts as a crucial programmatic statement, signaling to the reader that the ensuing discourse is not a simple observation but a profound, divinely inspired truth that demands careful attention and contemplation. It prepares the audience for the weighty themes of mortality, wealth, and redemption that unfold in the subsequent verses, particularly the stark reality presented in Psalms 49:6-12 regarding the inability of riches to secure life or deliver from death. The psalmist's declaration to "incline" his ear suggests a posture of receiving wisdom before proclaiming it, framing the entire psalm as a divinely imparted message.
Historical & Cultural Context
The psalm is deeply rooted in the rich tradition of Israelite wisdom literature, which includes books such as Proverbs, Job, and Ecclesiastes. This tradition frequently employed literary forms like proverbs (mashal) and riddles (chidah) to convey deep theological or philosophical truths, often requiring listeners to ponder and discern meaning beyond the surface. The "harp" (kinnor) was a common and revered musical instrument in ancient Israel, frequently used in worship, prophetic utterances, and poetic recitation. Its mention here indicates that the "dark saying" would be delivered in a public, artistic, and perhaps solemn musical or poetic performance, a customary and impactful method of conveying significant messages in the ancient Near East. This practice aligns with the broader use of music and poetry throughout the Book of Psalms as a vehicle for theological instruction and emotional expression.
Key Themes
This verse introduces several pivotal themes central to Psalm 49 and broader biblical wisdom. Firstly, Receptivity to Wisdom is paramount, as the psalmist models a humble and attentive posture, indicating that profound truths are first received before they are proclaimed. This aligns with the wisdom tradition's emphasis on listening as the foundation of knowledge, as seen in Proverbs 1:5. Secondly, the theme of Divine Revelation and Enigmatic Truth is highlighted by the "dark saying," suggesting that the wisdom to be unveiled is not easily grasped but requires contemplation, often challenging conventional human understanding of success and security. This foreshadows the psalm's counter-cultural message about the vanity of wealth. Thirdly, the Power of Artistic Communication is emphasized by the harp, underscoring that spiritual truths can be powerfully and memorably conveyed through music and poetry, making them accessible and impactful to the human heart, much like the New Testament exhortation to sing psalms, hymns, and spiritual songs.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to stretch or spread out; by implication, to bend away." In this context, it signifies a deliberate and active posture of bending one's ear or attention toward something. It denotes a humble and earnest readiness to receive instruction, wisdom, or a message, suggesting that the psalmist is not speaking from his own mere human insight but is first a diligent listener, perhaps to divine inspiration or to the deep observations of life's mysteries. This is more than passive hearing; it is an intentional act of focusing one's mental and spiritual faculties.
Apparently from a root meaning "to be superior in mental action," properly "a pithy maxim, usually of metaphorical nature; hence, a simile (as an adage, poem, discourse)." This is a broad and significant term in Hebrew wisdom literature. While it can refer to a simple proverb, it also encompasses allegories, weighty sayings, didactic poems, or profound utterances that convey deep truth through illustration or comparison. In this context, it implies a profound, insightful, and often challenging truth that requires more than a superficial hearing; it demands contemplation and discernment. The psalmist is preparing to deliver a message that is both illustrative and deeply meaningful.
Meaning "a puzzle, hence, a trick, conundrum, sententious maxim; dark saying (sentence, speech), hard question, proverb, riddle." This word translates to "riddle," "enigma," or "perplexing question." It refers to something obscure, mysterious, or difficult to understand at first glance, requiring intellectual effort and spiritual insight to unlock its hidden meaning. The psalmist is preparing to reveal a truth that, while profound, may initially seem perplexing or counter-intuitive, particularly concerning the ultimate value of wealth in the face of mortality. The use of this term creates an expectation of a challenging, yet ultimately illuminating, message.
Verse Breakdown
"I will incline mine ear to a parable"
This opening clause establishes the psalmist's receptive stance and intellectual humility. The act of "inclining the ear" (a common Hebrew idiom for attentive listening) highlights a deliberate act of humility and attentiveness, indicating that the wisdom about to be shared is not self-generated but received from a higher source or through deep observation of life's profound realities. The "parable" refers to the weighty, insightful truth that the psalmist has absorbed and is now prepared to transmit, emphasizing the importance of listening as a prerequisite for true understanding and effective communication. This sets the tone for a message that is not trivial but significant.
"I will open my dark saying upon the harp"
This second clause declares the psalmist's intention to communicate the profound truth he has received. "Open" implies revealing something previously concealed or obscure, making it accessible to others. The "dark saying" is the enigmatic, challenging truth about human mortality, the futility of trusting in wealth, and the ultimate hope in God, which the psalm will unfold. The "harp" signifies the medium of delivery: a public, artistic, and perhaps solemn musical or poetic presentation. This choice of instrument suggests that the message is intended to be heard, felt, and remembered, conveyed with the beauty and solemnity of music, enhancing its impact, memorability, and emotional resonance for the audience.
Literary Devices
Psalms 49:4 masterfully employs several literary devices to set the tone for the psalm's profound message. The phrase "I will incline mine ear" is a powerful metaphor for humble and attentive listening, transforming a physical act into a spiritual posture of receptivity to wisdom. The verse also exhibits clear synonymous parallelism, a hallmark of Hebrew poetry, where the second line reinforces the first with similar meaning expressed in different words. "I will incline mine ear to a parable" is paralleled by "I will open my dark saying upon the harp," both conveying the dual acts of receiving and then communicating profound wisdom. The "harp" serves as symbolism, representing the artistic and musical medium through which this weighty truth will be delivered, highlighting that spiritual insights are often conveyed through aesthetically rich and memorable forms. Furthermore, the use of "dark saying" (chidah) creates an element of enigma or riddle, inviting the listener to engage deeply with the forthcoming message, signaling that the truth is not superficial but requires contemplation and spiritual discernment to unlock its full meaning. This device effectively piques the audience's curiosity and prepares them for a challenging revelation.
Theological and Thematic Connections
Psalms 49:4 profoundly connects to the broader biblical emphasis on the nature of wisdom, the necessity of divine revelation, and the posture required to receive and transmit truth. The psalmist's act of "inclining the ear" before "opening a dark saying" mirrors the biblical principle that true wisdom begins with listening—either to God's direct Word or to the profound insights derived from meditating on His creation and providential dealings. This verse underscores that the most significant truths, particularly those concerning life, death, and eternity, are often presented in ways that challenge superficial understanding, requiring humility, patience, and deep contemplation. It positions the psalmist not as a mere philosopher, but as a conduit for a wisdom that transcends human reason, a wisdom that will expose the vanity of earthly pursuits in favor of eternal realities. The very act of presenting a "dark saying" on a "harp" highlights God's choice to reveal profound truths not always in plain, propositional statements, but often through poetic, metaphorical, and even enigmatic forms that invite deeper engagement and spiritual discernment.
Reflection and Application
Psalms 49:4 offers timeless guidance for navigating a world often distracted by superficiality and material pursuits. The psalmist's initial posture of "inclining the ear" serves as a powerful model for us today. In an age of constant noise, information overload, and instant gratification, cultivating a deep, humble, and receptive heart to God's wisdom is paramount. This means intentionally setting aside time for Scripture, prayer, and quiet contemplation, allowing God's "parables" and "dark sayings"—His profound truths that often challenge our worldly assumptions—to penetrate our minds and transform our hearts. We are called to wrestle with the deeper mysteries of faith, recognizing that not all truth is immediately obvious but requires spiritual discernment and patient engagement. Furthermore, just as the psalmist prepares to "open" his dark saying "upon the harp," we are reminded of our responsibility to share the profound spiritual insights we gain. Each believer is uniquely gifted to communicate God's truth, whether through words, art, music, or the very testimony of our lives. This verse encourages us to be diligent students of divine wisdom and faithful, creative communicators of its eternal impact, ensuring that the profound truths we receive are effectively conveyed to a world in need of lasting hope.
Questions for Reflection
FAQ
What is a "dark saying" in the biblical context?
A "dark saying" (Hebrew: chîydâh, H2420) refers to a riddle, an enigma, or a profound, often obscure, utterance that requires careful thought and interpretation to grasp its full meaning. It's not meant to conceal truth entirely, but to invite deeper contemplation and engagement with a weighty subject, often related to divine mysteries or challenging wisdom. Examples include Samson's riddle in Judges 14:12 or the Queen of Sheba's "hard questions" for Solomon in 1 Kings 10:1. In Psalm 49, it points to the profound mystery of human mortality and the futility of earthly wealth in the face of death, which the psalmist is about to unpack with solemnity and spiritual insight.
Why is the "harp" mentioned in relation to a "dark saying"?
The mention of the "harp" (Hebrew: kinnôwr, H3658) signifies that the profound message, the "dark saying," is intended to be communicated in a public, artistic, and memorable manner. The harp was a common musical instrument used in ancient Israel for sacred music, poetic recitation, and prophetic utterances, often associated with conveying divine messages or deep emotional truths. It suggests that the wisdom contained in the psalm is not merely a dry intellectual discourse but a truth to be sung, recited, and meditated upon, enhancing its impact and memorability. This highlights the ancient practice of conveying deep spiritual truths through poetic and musical forms, making them accessible and impactful to a wider audience, much like the extensive use of music throughout the book of Psalms.
Christ-Centered Fulfillment
Psalms 49:4, with its emphasis on receiving and then revealing profound wisdom through a "parable" and "dark saying" upon the "harp," finds its ultimate and perfect fulfillment in Jesus Christ. He is the very embodiment of divine wisdom, the One in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Just as the psalmist inclined his ear, Jesus perfectly "inclined His ear" to the Father's will, always listening and obeying, declaring, "I can do nothing on my own. As I hear, I judge" (John 5:30). He then "opened His dark saying" not merely on a harp, but through His life, teachings, and ultimately, His redemptive work on the cross. Jesus consistently taught in parables, revealing the mysteries of the kingdom of God to those with "ears to hear" while simultaneously concealing them from those whose hearts were hardened (Matthew 13:10-17). His entire ministry was the unfolding of God's profound, once-hidden "dark saying" concerning sin, death, and eternal life. The ultimate "dark saying" of humanity's mortality and the futility of earthly wealth, which Psalm 49 addresses, is fully illuminated and overcome in Christ's resurrection, which reveals the true and lasting redemption that no human wealth could ever purchase (1 Peter 1:18-19). He is the Living Word, through whom God has spoken His final and most comprehensive revelation, "in these last days he has spoken to us by his Son" (Hebrews 1:1-3).