1. “The title of the psalm.” - The title of this psalm is “To the chief Musician on Neginoth. A psalm of David.” This phrase in the title, “To the chief Musician,” occurs at the beginning of 53 psalms, and at the close of the hymn in Habakkuk 3:19. It is uniformly rendered “to the chief Musician,” and means that the psalm was intended for him, or was to be given to him, probably to regulate the manner of performing it. In no one instance does the title imply that he was the author. The word rendered “Chief Musician, מנצח menâtsēcha, is derived from נצח nâtsach, properly meaning “to shine,” but not used in the Qal. In the Piel form it means to be conspicuous; to be over anything; to be chief; to be superintendent 2 Chronicles 2:2, 2Ch 2:18; 2 Chronicles 34:12, and then it means to lead in music. The meaning of the form used here, and in the other places where it occurs as a title to a psalm, is “Chief Musician,” or precentor; and the idea is, that the psalm is to be performed under his direction; or that the music is to be directed and adapted by him.
In the case before us there is a particular designation of the “instrument” that was to be employed in the music; which occurs also in Psalms 6:1-10; Psalms 54:1-7; Psalms 55; Psalms 61:1-8; Psalms 67:1-7; Psalms 76:1-12; where the same instrument is mentioned as here. In Psalms 8:1-9; Psalms 81; Psalms 84:1-12, another instrument is mentioned; and in Psalms 45; Psalms 60:1-12; Psalms 80, another instrument still. It would seem that the author of the psalm frequently adapted his poem to a particular kind of instrument, but left the further arrangement of the music to the precentor himself. The word “Neginoth,” plural of “Neginah” - נגינה negı̂ynâh - means properly “stringed instruments.” It occurs in the title of the following psalms, Psalms 4:1-8; Psalms 6:1-10; Psalms 54:1-7; Psalms 55; Psalms 67:1-7; Psalms 76:1-12. It means in these cases that the psalm was designed to be sung with the accompaniment of some stringed instrument, or under the direction of the musician, who presided over the department of stringed instruments. It designates nothing as to the kind of stringed instruments which were to be employed.
2. “The author of the psalm.” This psalm, like the preceding, purports to be a psalm of David, and there is no reason to doubt the correctness of this opinion. Indeed, there is some internal probability that, if the former psalm was composed by him, this was also, for as that appears to be a “morning” psalm Psalms 3:5, so this seems to be its counterpart, and to be designed to be an “evening” psalm, Psalms 4:4, Psalms 4:8. The general resemblance in the structure, and the reference in the one to the morning, and in the other to the evening, show that the two were designed, probably, to be a kind of “double” psalm, to be used on the same day, the one in the morning, and the other in the evening. If this is so, and if David was the author of the third psalm, then there is the same reason to suppose that he was the author also of this. It may be added there has been a general concurrence of opinion in the belief that the psalm was written by David.
3. “The occasion on which the psalm was composed.” There is nothing in the psalm, or in the title, to determine this question, and it is now impossible to settle it with certainty. The Jewish interpreters generally, and most Christian expositors, suppose that it was composed on the same occasion as the preceding, in relation to the rebellion of Absalom. But there is nothing in the psalm itself which will certainly determine this, or which would make it improbable that it might have been composed at some other time in the life of David. It should be said, however, that there is nothing in the psalm which is inconsistent with that supposition, especially as the manifest purpose of the psalm is to make the occasion, whatever it was, one on which to utter great thoughts that would be valuable at all times. There is some internal evidence that this psalm was composed in reference to the same circumstances as the preceding, with this difference, that “that” was when the writer was in the midst of his troubles, and when he thought it a great mercy that he had been permitted to enjoy a night of quiet rest Psalms 3:5; “this,” when he had obtained deliverance from those troubles, and now felt that he “could” give himself to calm repose without anxiety and fear, Psalms 4:8.
4. “The contents of the psalm.” The psalm expresses general confidence in God, and a general sense of security. The writer is conscious, indeed, that he has enemies, and that they would “turn” his “glory into shame” if they could; that they are false men who seek his ruin by detractions Psalms 4:2, but still he has confidence in God that all will be well. Though he has enemies who are seeking to destroy him, yet his mind is so calm that he feels that he can commit himself confidently to God, and lie down and slumber. The general subject, therefore, of the psalm is the fact that confidence in God will make the mind calm in the midst of troubles, and that reliance on his protecting care will enable us to give ourselves at night to undisturbed repose. The following points occur in the psalm on this general subject.
(a) The writer calls on God to hear him, and makes it the ground of his petition that he had formerly heard him - that he had enlarged him when he was in distress, Psalms 4:1.
(b) He addresses directly his enemies, and gives them counsel as to what they ought to do, Psalms 4:2-5. He solemnly appeals to them, and asks them how long they would persevere in attempting to turn his glory into shame, Psalms 4:2; he conjures them to remember that all their efforts must be in vain, since the Lord had set apart him that was godly for himself, and would protect him, Psalms 4:3; he exhorts them to stand in awe, and to fear the consequences of the course which they were pursuing, and exhorts them to take proper time to reflect upon it - to think on it in the night, when alone with God, and when away from the excitements of the day, Psalms 4:4; and he entreats them to become themselves true worshippers of God, and to offer to him the sacrifices of righteousness, Psalms 4:5.
(c) He contrasts the sources of his own joy and theirs, Psalms 4:6-7. They were seeking worldly good, and endeavored to find their happiness in that alone; he desired more than that, and, as the chief source of his joy, asked that God would lift upon him the light of his countenance. He had experienced this, and he says that God “had put gladness into his heart more than in the time that their corn and wine increased.” He had more real happiness in the conscious favor of God than the greatest worldly prosperity without that could afford. Religion will, in time of trouble, give more true happiness than all that the world can bestow.
(d) As the result of all, and in view of all these mercies and comforts, he says that he will lie calmly down and sleep. Though he had enemies, his mind is composed and calm; though there may be dangers, he can confide in God; and though he may be less prospered in worldly things than others, he has a joy in religion superior to all that the world can give; and that makes the mind calm as the body is committed to rest in the darkness of the night, Psalms 4:8.