The light of thy countenance O Lord, is signed upon us: thou hast given gladness in my heart.

“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.”

“And elsewhere he thus speaks concerning our most necessary food, which the summer tropic perfects, and continues to give us for three months successively: They have been increased with their corn and wine and oil —here again in a remarkable way, in the giving of thanks, observing the order in nature and mentioning first corn, then wine, and thirdly oil, in accordance with the order, in which by the blessing of God, they are produced during the three summer months, by the agency of the rational orders, namely, angels and men”

“Many say, “Who will show us goodness?” There are many Jews who see the nations of the world in wealth and tranquility, and say, “Who will show us goodness,” to be wealthy and achieve desires like these people? Raise up over us Heb. נסה Raise up over us for a banner the light of Your countenance, an expression of (Isa. 62:10): “lift up a banner (נס)”;(ibid. 49:22), “I will raise My standard (נסי).” Another interpretation: נסה is reflordir(?) (resplendir) in Old French, gleam, as (Zech. 9:16), “crown stones gleam (מתנוססות).” But I do not envy them, for joy has been given into my heart from the time that the corn and the wine of the nations have increased. I am confident that if those who anger Him [have] such [tranquility], how much more will those who perform His will have it in the future, which is the day of the reception of their reward!”

“Many (רַבִּים - rabbim): He returns to mention the words of those seeking falsehood [from v. 3]. For when I and my men were in distress, those seeking falsehood were speaking [these words] against me and against my men: "Who will show us good?" (מִי־יַרְאֵנוּ טוֹב - Mi yar'enu tov): [Regarding the next word, נְסָה - Nesah ("Bestow" / "Lift up")] Some say: That the word Nesah is from the verbs lacking the Lamed [final root letter] (alumei ha-lamed), [with the root being] נ-ס (N-S). And it properly should have been [formed] according to the pattern of [imperatives like] u-Re'eh ("and see!") and va-Aseh ("and do!"). And it appears in the form that it has [נְסָה, with the final Heh typical of this verb class], similar to (Psalm 119:117) "ve-esh'ah be-chukekha" ("and I will gaze upon Your statutes" - from root שעה). And it is correct [however] for the Heh [in נסה] to be like the Alef [of נשא - N-S-A, lift up], and the Samekh [in נסה] to be like the Shin [of נשא]. [Aside on verb types]: There are verbs called "lacking the Ayin" [middle root letter] (alumei ha-ayin), such as all the verbs [that appear to have only] two letters, like kam (קָם - arose) and shav (שָׁב - returned). And they are all as if one were to say [the imperatives] Kum! (קוּם) and Shuv! (שׁוּב), where the middle letter [Vav or Yod] is hidden (alumah), which corresponds to the Ayin [middle position] of the standard root pattern pa'al. [Returning to נסה]: And it is correct for the Heh to be like the Alef and the Samekh like the Shin, in the manner of (Numbers 6:26): "Yissa Ad-nai panav eilekha" ("May Ad-nai lift up His countenance upon you" - yissa from נשא), and like (Job 4:2): "Ha-nisah davar eilekha til'eh" ("If one attempts/lifts up a word to you, will you be weary?" - ha-nisah).”

“Many (there be that) say:- – viz. those he has spoken of as sons of men; and he says concerning them, many say of my soul – they say longingly in their rebellion, Oh that He would shew us prosperity: – that the rebellion of Absalom might succeed, and David perish and his son become king. And my evil is their good, and for it they are longing; but Thou, Lord, lift up (נסה) the light of Thy countenance upon us: – not according to their purpose. And the word נַסה (is written) with samek (ס) instead of the (usual) sin (שׂ), and is equivalent to נשׂא. And it is possible to explain it according to the sense of and put your trust in the Lord. He says: as for many their thought is only for the prosperity of this world, and they are longing for it and saying Oh that He would shew us prosperity! while I and those with me say, Lord, lift up the light of Thy countenance upon us! All our desire is for the light of Thy countenance for the world to come.”

“In the preceding Psalm, David implored the help of God against tribulations by praying, and, perceiving that he had been heard, exhorts others to trust in God. And this Psalm expresses the feeling of a man who, having experienced the divine mercy and benefits and justice, exhorts others not to despair. Its title is: Unto the end, a Psalm of a canticle, of David. In this title two things are to be considered for the whole book: namely, what it says, "a Psalm of a canticle," and second, what it says, "unto the end." As to the first, then, note that David, as we read in 2 Kings 6, composed the Psalm metrically, and sang before the ark with the psaltery. Therefore it is called a Psalm which is sung to the psaltery, but not without the psaltery. In certain Psalms, however, it is inscribed "A Psalm of David," where it is understood that it was made for the psaltery. In some it is inscribed "A canticle of David," because it was sung without instrument. In some, "A Psalm of a canticle of David," or the reverse, because that Psalm was sung at once with the human voice and to the psaltery. But in some, one or many would begin with the human voice without instrument, and one would respond with the psaltery; and these are entitled "a canticle of a Psalm." In some, however, one sang the Psalm with the psaltery, and others responded without the psaltery, and these are entitled "a Psalm of a canticle." And this is the literal difference; but mystically, and according to the Gloss, a Psalm signifies a good operation, while a canticle signifies the exultation of the mind concerning eternal things. But when both are set together in one Psalm, it is signified that it treats of both. As to what it says, "unto the end," if this be considered with regard to the thing figured by the Psalm, it is manifest that "unto the end" is understood, that is, unto Christ; Romans 10: "Christ is the end of the law, unto justice to every one that believeth." But if "unto the end" be considered according to the figure, it is given to be understood that it was sung for the completion of a work or a business, just as this Psalm was made for David's completed deliverance from the persecution of Absalom, as it were for a victory. Others say "to the victor," namely David, in the Psalms, because in composing Psalms he was always victorious, but this does not seem to be true. Now this Psalm is divided into two parts: for first it begins from the giving of thanks for benefits received, whence he says: "When I called upon him," and so on. Second, it ends in an exhortation of others that they be converted to God, there: "O ye sons of men," and so on. Concerning the first he does two things. For first he gives thanks for things past. Second he prays for things future, there: "Have mercy on me," and so on. Concerning the first he does two things. First he gives thanks that he has been heard. Second he shows how he was heard, there: "In tribulation," and so on. But it must be noted that here there is a double reading: one says "he has heard," the other has "thou hast heard," and with this Jerome agrees, saying "thou hast heard"; in this, however, there is no great force. He says therefore: "When I called upon thee, thou hast heard me," and so on. Where four things are to be considered. First he sets down the prayer and the being heard, whence he says: "thou hast heard." But he did not hear one not crying out, whence he says: "when I called upon him," which is to implore help in necessity. Psalm 119: "In my trouble I cried to the Lord, and he heard me." Likewise it is required that one be just, because if he hears sinners, it is out of mercy, it is not out of justice; and therefore he says: "of my justice"; there the Gloss: that is, "the giver of justice," or "of my justification." Psalm 33: "The eyes of the Lord are upon the just." Another thing, which is really first, is that a man attribute his justice to God, and not to himself, and therefore he says: "God." Against which is Romans 10: "Being ignorant of the justice of God, and seeking to establish their own," and so on. First, therefore, one must attribute one's good to God; second, have justice; third, cry out; fourth, be heard. Now the manner of being heard is described when he says, "in tribulation." He says "he has heard" and "thou hast enlarged," either because perhaps the Psalm was composed metrically, where it was necessary to change the construction for the sake of the meter, or because, in the manner of one praying, out of diverse feelings a man changes his manner of speaking. He says, however, "in tribulation thou hast enlarged me," because "thou hast enlarged" is more than "thou hast freed," as if he were to say: thou hast not only freed me, but in the very tribulation thou hast granted a breadth of heart. Psalm 17: "Thou hast enlarged my steps under me, and my feet are not weakened." Or it means a breadth of soul for patiently enduring, or a breadth of power, of which it is said in Genesis 9: "May God enlarge Japheth." Then, when he says, "Have mercy on me," namely removing whatever remained of past misery, and "hear my prayer," praying for future goods. Then, when he says, "O ye sons of men," and so on, he turns himself to the exhortation of others, and concerning this he does two things. First he rebukes sinners; second he exhorts them to amendment, there: "and know ye," and so on. Concerning the first he does two things. First he recalls their condition; second he charges them with fault, there: "why do you love"; he recalls their condition saying, "sons of men," which can be understood in two ways. First in a bad sense, thus: "sons of men," as men according to a lower nature, corruptible and prone to sinning. Genesis 6: "My spirit shall not remain in man for ever, because he is flesh." And again, chapter 8: "The sense and thought of men are prone to evil from their youth." "Sons of men," therefore, as if he were to say: you show yourselves to be sons of men, that is, of sinners, namely of Eve and Adam — how long will you be heavy of heart? Isaiah 1: "Woe to the sinful nation, a people laden with iniquity," and so on. Second, in a good sense, because man, inasmuch as he is man, is the image of God, whence "sons of men," not of beasts. Psalm 48: "Man, when he was in honor, did not understand," and so on. And, "O heavy of heart," that is, because you ought to have a heart grave and stable — how long will you not be converted to God? And this is what Jerome has: "Sons of man, how long, O my glorious ones, will you shamefully love vanity, seeking a lie"; and thus he fittingly charges the fault: "why do you love," and so on. For in sin two things are to be considered, namely the will adhering to the thing, and the disordered intention. First, therefore, he touches on the disordered love when he says, "why do you love," that is, something vain, not solid — for temporal things indeed are vain, because they do not contain what is solid, but a passing good. Ecclesiastes 1: "Vanity of vanities, and all is vanity." "Why then do you love," and so on, as if he were to say: why do you love temporal things? Second, he touches on the depraved intention when he says: "and seek after lying," that is, why do you love riches, that you may have sufficiency? For Ecclesiastes 5: "The covetous man shall not be satisfied with money." Jeremiah 5: "I beheld the earth," and so on; or "a lie," that is, an idol, 1 Corinthians 8: "An idol is nothing." How long, therefore, will you love, and seek this, and not be converted to God? Second, when he says, "and know ye," he exhorts sinners to amendment, and concerning this he does three things. First he recalls the benefits shown to himself. Second he exhorts that they return to God, there: "be angry," and so on. Third he shows his own preeminence over them in goods, there: "thou hast given gladness," and so on. He says therefore, "and know ye," and so on. But it must be noted that here in the Greek it is "diapsalma," but in the Hebrew it is "sela," which Jerome translated as "happily," or "always." "Diapsalma," therefore, is a division of the Psalm; for when they were singing, certain intervals were made in the Psalm, so that it might be shown that what followed pertained to another matter, according to Augustine. But against this is the fact that, according to this, "diapsalma" would never be found at the end of a Psalm, yet in Jerome's Psalter "sela" is found at the end of a Psalm. And therefore "sela" is taken from the word "salon," that is, "peacefully." And this agrees with Jerome, who interpreted it as "happily." Thus, therefore, better "peacefully," as it were "always," and this is what "sela" conveys. Now the benefit which he recalls is twofold: one concerning the past, and the other concerning the future, there: "the Lord will hear." As to the first he says, "and know ye," and so on; and since it is the beginning of a sentence, it is continued from the heart of the prophet, just as that at the beginning of Ezekiel: "Now it came to pass in the thirtieth year," and so on. For "sela," which is interpreted "diapsalma," is placed here, which notes an interruption. Or it is continued with what precedes, as if he were to say: do not love vanity, and know why? Because "the Lord hath made wonderful," and so on. Behold how many good things he has done for me, because, namely, he "hath made wonderful," that is, he has rendered wonderful. It can also be continued otherwise, according to the Gloss, as if he were to say: know that these things are vain, and know what you should follow: because "the Lord hath made wonderful," that is, Christ, principally understood through the figure, who is the Holy of Holies, of whom Daniel 9 speaks: this one God showed to be wonderful by raising him up, and by setting him at his right hand. Also, every just man is wonderful, because the works of justice are greater than exterior miracles. Psalm 67: "God is wonderful in his saints." But Christ is most wonderful of all. Isaiah 9: "And his name shall be called Wonderful." As to the second he says, "the Lord will hear." Isaiah 65: "Before they shall cry, I will hear," and so on. Then, when he says, "be angry," he exhorts them to the amendment of life, and concerning this he does three things. First he exhorts that they withdraw from evil; second, that they tend toward the good, there: "offer up the sacrifice"; third he raises a question, there: "many say," and so on. Concerning the first it must be considered that sin in us for the most part arises from three things: namely, from the corruption of the irascible, the rational, and the concupiscible powers. First, therefore, he forbids the sin which arises from the first, whence he says, "be angry," and so on. This, however, is understood in three ways. First, of disordered anger, as if he were to say: it is permitted to us that a movement of anger arise in us; yet do not carry anger through to the act of sin. Ephesians 4: "Let not the sun go down upon your anger." Second, thus: "be angry," that is, against your own sins. Isaiah 63: "My own indignation itself hath helped me," and so on. And "sin not," namely again, as if he were to say: be angry against past sins in such a way that you do not commit others. Third, it is expounded thus, concerning anger through zeal: be angry against the vices of others, and yet do not sin by correcting them in a disordered way, because anger ought to be directed by reason. Second he forbids the vice of the rational power, namely simulation, saying: "the things which you say in your hearts" — supply, "let them be in you" — as if he were to say: do not be one thing in heart, and pretend another outwardly. Third he forbids what arises from the concupiscible power. "Be pricked with compunction," namely for the sins which you have committed, "upon your beds." Romans 13: "Not in chambering and impurities," and so on. Or it must be said that he touches on a twofold sin: namely of anger, as has been said, "be angry," concerning anger through zeal; second, of concupiscence, "be pricked with compunction — the things which you say in your hearts," that is, you think evilly, "upon your beds," that is, concerning hidden things, or in secret. And this the text of Jerome expresses more, who says: "speak, and be silent," that is, do not publish it by carrying it out in a disordered manner. Or it is understood of anger through vice, which he forbids to proceed to the deed, which is worse; or of anger against sins. Consequently he exhorts them to do good. And first he directs them concerning the beginning of good, saying, "offer up the sacrifice of justice," as if he were to say, namely, be pricked with compunction. Leviticus 4 commands that they offer sacrifice for sins. But the Lord does not care much for sacrifices of this kind. Psalm 39: "Sacrifice and oblation thou didst not desire, but thou hast perfected ears for me"; whence also you, "offer up the sacrifice of justice, and hope in the Lord" — "many say, who sheweth," and so on — that is, the sacrifice of satisfaction and penance. Romans 12: "Present your bodies to God, a living sacrifice, holy, pleasing to God," and so on. Second he directs them concerning the end of the good, saying: "and hope in the Lord," and so on, as if he were to say: be hoping in the Lord who has given you to work these things. Then, when he says, "many," he raises the question which "many," that is, the foolish, ask; for they say, "who sheweth us good things," as if they were to say: how can we know what these sacrifices are that are acceptable to God? Now he resolves this question when he says: "The light of thy countenance, O Lord, is signed upon us," as if he were to say: the natural reason implanted in us teaches us to discern good from evil; and therefore he says: "The light of thy countenance, O Lord, is signed upon us," and so on. The countenance of God is that by which God is known; just as a man is known by his countenance, so this is the truth of God. From this truth of God there shines forth a likeness of his light in our souls. And this is, as it were, a light, and it is signed upon us, because it is superior in us, and it is, as it were, a certain sign upon our faces, and by this light we are able to know the good. Psalm 88: "In the light of thy countenance they shall walk," and so on. Upon this, moreover, we are signed with the sign of the Spirit. Ephesians 4: "Do not grieve the Holy Spirit, in whom you are signed." And again, with the sign of the cross, whose seal has been impressed upon us in Baptism, and which we ought daily to impress. Song of Songs 8: "Put me as a seal upon thy heart." Then, when he says, "thou hast given," he sets down his own preeminence over those sinners in goods, as if they were to say to him: you exhort us on account of your benefits, but we have everything; therefore he compares temporal things with spiritual. And first he sets down the spiritual; second, the temporal, there: "from the fruit," and so on. Third, the preeminence of the spiritual, there: "in peace," and so on. He says therefore: it is true that all have the light of thy countenance upon them; but, O Lord, to the saints and to me thou hast given gladness, namely spiritual, in my heart, that is, so that I may rejoice in thee. Romans 14: "The kingdom of God is not meat and drink, but justice and peace, and joy in the Holy Ghost"; and this is the spiritual benefit. The wicked, however, have an abundance of temporal things, and therefore he says: "from the fruit of their corn, wine, and oil, they are multiplied," that is, enlarged. And by all these temporal things all the others are understood, because all are referred to the necessity of living, and thus corn is taken for food, and wine for drink, and oil for seasoning. Another reading has, "from the time of corn," where a twofold defect of these goods is hinted at, because temporal things are so called from time. Wisdom 2: "For our time is as the passing of a shadow." And because one does not suffice, it is necessary that there be many, therefore he says: "they are multiplied." Then, when he says, "in peace," he sets down the preeminence of spiritual things, as if he were to say: what excels among these? The sure gladness of heart. And this is evident for two reasons. First, because this good will be eternal, but that one is temporal; second, because this one is one and simple, that one is manifold. He sets down the second there: "for thou, O Lord, singularly," and so on. He says therefore, "in peace," and so on, as if he were to say: others rest in time, but I do not, rather "in the selfsame." Note, therefore, that even in the present life the just man is said to stand in the good, on account of four things. First, because he is not hindered outwardly, and therefore he says: "in peace." Isaiah 31: "My people shall sit in the beauty of peace," and so on. Second, from the unchangeableness of the things possessed, because this always remains the same, whence "in the selfsame." Psalm 131: "Jerusalem, which is built as a city, whose participation is in the selfsame." Third, because without anxiety, whence, "I will sleep." Song of Songs 2: "I sleep," and so on. Fourth, from rest from the labor of acquiring, whence he says, "and I will rest." And this can also be here in the present life according to an inchoation, because the saints have all these things here in some manner in God, but all these things will be perfectly in the homeland. And this I have therefore, says David, because I have the one thing in which all these things are; and this is what he says, "for thou, O Lord," and so on, as if he were to say: in one way, in a certain singular hope, "thou hast settled me," namely in eternal life, of which it is said below, Psalm 26: "One thing I have asked of the Lord," and so on. And this answers against what he said, "they are multiplied," so that, "for thou, O Lord," and so on, as if he were to say, in thee alone do I hope. And this the text of Jerome expresses more, which says: "because thou, O Lord, hast made me to dwell especially in security." Psalm 177: "It is good to confide, or to hope, in the Lord," and so on.”

“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.”