Albert Barnes Commentary Psalms 49:4

"I will incline mine ear to a parable: I will open my dark saying upon the harp." — Psalms 49:4 (ASV)

I will incline mine ear to a parable - The phrase “I will incline mine ear” means that he would listen or attend to—as we incline our ear toward those whom we are anxious to hear, or in the direction from which a sound seems to come. Compare (Psalms 5:1); (Psalms 17:1); (Psalms 39:12); (Isaiah 1:2). On the word rendered “parable” here, משׁל mâshâl, see the notes at (Isaiah 14:4). Compare (Job 13:12), note; (Job 27:1), note.

The word properly means similitude; then, a sentence, a sententious saying, an aphorism; then, a proverb; then, a song or poem. There is usually found in the word some idea of “comparison,” and therefore, usually something that is to be illustrated “by” a comparison or a story.

The reference here would seem to be to some dark or obscure subject that needed to be illustrated, which was not easy to understand, and which had given the writer, as well as others, perplexity and difficulty. He proposed now, intending to understand and explain it, to place his ear, as it were, “close to the matter,” so that he might clearly comprehend it.

The matter was difficult, but he felt assured he could explain it—as when one unfolds the meaning of an enigma. The “problem”—the “parable,” the difficult point—related to the right use or proper value of wealth, or the estimate in which it should be held by those who possessed it and by those who did not.

It was very evident to the author of the psalm that people’s views were not right on the subject; he therefore proposed to examine the matter carefully and to state the exact truth.

I will open - I will explain; I will communicate the result of my careful inquiries.

My dark saying - The word used here, חידה chı̂ydâh, is rendered “dark speeches” in (Numbers 12:8); “riddle,” in (Judges 14:12–19) and (Ezekiel 17:2); “hard questions” in (1 Kings 10:1) and (2 Chronicles 9:1); “dark saying” (as here) in (Psalms 78:2) and (Proverbs 1:6); “dark sentences,” in (Daniel 8:23); and “proverb” in (Habakkuk 2:6). It does not occur elsewhere.

It properly means “something entangled, intricate”; then, a trick or stratagem; then an intricate speech, a riddle; then, a sententious saying, a maxim; then a parable, a poem, a song, or a proverb.

The idea here is that the point was intricate or obscure; it was not well understood, and he purposed “to lay it open” and to make it plain.

Upon the harp - On the meaning of the word used here, see the notes at (Isaiah 5:12). The idea here is that he would accompany the explanation with music, or would express it so that it might be accompanied with music. That is, he would give it a poetic form—a form such that the sentiment might be used in public worship and be impressed upon the mind by all the force and power that music would impart.

Sentiments of purity and truth, and sentiments of pollution and falsehood as well, are always most deeply embedded in people’s minds, and are made most enduring and effective, when they are connected with music.

Thus, the sentiments of patriotism are perpetuated and impressed in song. Similarly, sentiments of sensuality and pollution owe much of their permanence and power to the fact that they are expressed in corrupt verse, perpetuated in exquisite poetry, and accompanied with song.

Scenes of revelry, as well as acts of devotion, are sustained by song. Religion proposes to take advantage of this principle in our nature by connecting the sentiments of piety with the sweetness of verse, and by impressing and perpetuating those sentiments through associating them with all that is tender, pure, and inspiriting in music.

Hence, music—both vocal and instrumental—has always been found to be an invaluable aid in securing the proper impression of truth on people’s minds, as well as in giving utterance to the sentiments of piety in devotion.