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Perhaps it is from this elegy that he takes up the problem offered by the contradictions of life which he carries so much farther. A short refrain (<a href="/psalms/39-5.htm" title="Behold, you have made my days as an handbreadth; and my age is as nothing before you: truly every man at his best state is altogether vanity. Selah.">Psalm 39:5</a>; <a href="/psalms/39-11.htm" title="When you with rebukes do correct man for iniquity, you make his beauty to consume away like a moth: surely every man is vanity. Selah.">Psalm 39:11</a>) enriches the varied versification.<p><span class= "ital">Title.</span>—The inserted “even” assumes that Jeduthun was the choir-master or leader to whom the musical direction of the Psalm was assigned. But it is possible that the choir itself may have continued to be known by the name of the old master long after he had passed away. Jeduthun (variously written, as in the Hebrew here <span class= "ital">Jedithin</span>) is identified with Ethan (<a href="/1_chronicles/15-17.htm" title="So the Levites appointed Heman the son of Joel; and of his brothers, Asaph the son of Berechiah; and of the sons of Merari their brothers, Ethan the son of Kushaiah;">1Chronicles 15:17</a>) the Merarite, who with Heman the Korahite and Asaph the Gershonite were appointed musical directors (<a href="/1_chronicles/15-19.htm" title="So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass;">1Chronicles 15:19</a>) of the Temple service. (Comp. titles of Psalms 62, 77)<p> <div class="versenum"><a href="/psalms/39-1.htm">Psalm 39:1</a></div><div class="verse">To the chief Musician, <i>even</i> to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.</div>(1) <span class= "bld">My tongue.</span>—To enter into the feeling of the poet we must remember the unrestrained way in which Orientals give way to grief. It was natural and becoming for him to “roar” (<a href="/psalms/38-8.htm" title="I am feeble and sore broken: I have roared by reason of the disquietness of my heart.">Psalm 38:8</a>, &c.) out his indignation or his grief, to mutter (<a href="/psalms/1-2.htm" title="But his delight is in the law of the LORD; and in his law does he meditate day and night.">Psalm 1:2</a>, &c) aloud his prayers, to speak out on every impulse. Now he determines to endure in silence and mutely bear the worst, rather than speak what may in the eyes of the impious be construed into a murmur against Divine Providence, into impatience under the Divine decree. (Comp. <a href="/context/psalms/38-13.htm" title="But I, as a deaf man, heard not; and I was as a dumb man that opens not his mouth.">Psalm 38:13-14</a>.)<p><span class= "bld">With a bridle.</span>—See margin, and comp. <a href="/deuteronomy/25-4.htm" title="You shall not muzzle the ox when he treads out the corn.">Deuteronomy 25:4</a>, where the cognate verb occurs. The root-meaning is “stop.” For the metaphor comp. <a href="/james/1-26.htm" title="If any man among you seem to be religious, and bridles not his tongue, but deceives his own heart, this man's religion is vain.">James 1:26</a>, and Plato, <span class= "ital">Laws, </span>3:701, “the argument, like a horse, ought to be pulled up from time to time, and not be allowed to run away, but held with bit and bridle.” (Comp. also Virgil, <span class= "ital">Æneid, </span>vi. 79.)<p> <div class="versenum"><a href="/psalms/39-2.htm">Psalm 39:2</a></div><div class="verse">I was dumb with silence, I held my peace, <i>even</i> from good; and my sorrow was stirred.</div>(2) <span class= "bld">Even from good.</span>—This interpretation, while following the LXX., Vulg., and most ancient versions, is suspicious, since the particle, rendered <span class= "ital">from, </span>is not generally used in this sense after a verb expressing silence. Indeed there is only one instance which at all supports this rendering (<a href="/1_kings/22-3.htm" title="And the king of Israel said to his servants, Know you that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria?">1Kings 22:3</a>, margin). Nor does the context require or even admit it. If the bright side of things had been so evident that he could speak of it the Psalmist would not have feared reproach for doing so, nor was there cause for his silence “as to the law,” the rabbinical mode of explaining the passage. The obvious translation makes the clause parallel with that which follows: “I held my peace <span class= "ital">without profit. </span>My sorrow was increased,” <span class= "ital">i.e., </span>instead of lessening my grief by silence, I only increased it.<p><span class= "bld">Stirred.</span>—The LXX. and Vulg. “renewed,” which is nearer the meaning than either the Authorised Version or margin.<p> <div class="versenum"><a href="/psalms/39-3.htm">Psalm 39:3</a></div><div class="verse">My heart was hot within me, while I was musing the fire burned: <i>then</i> spake I with my tongue,</div>(3) <span class= "bld">The fire burned.</span>—The attempt at repression only makes the inward flame of feeling burn the more fiercely, till at last it is too much for the resolution that has been formed, and the passion of the heart breaks out in words. Like the modern poet, the Hebrew bard had felt<p>“Twere better not to breathe or speak<p>Than cry for strength, remaining weak,<p>And seem to find, but still to seek.”<p>“But thought is too much for him, and he breaks into speech, not, however, fretfully, still less with bitter invective against others. It is a dialogue with the ruler of destiny, in which frail man wants to face his condition, and know the worst.<p> <div class="versenum"><a href="/psalms/39-4.htm">Psalm 39:4</a></div><div class="verse">LORD, make me to know mine end, and the measure of my days, what it <i>is; that</i> I may know how frail I <i>am</i>.</div>(4) Rhythmically and from every other reason the psalm onward from this verse must be treated as the utterance to which the poet’s feelings have at length driven him.<p><span class= "bld">How frail I am.</span>—This is to be preferred to the margin, which follows the LXX. and Vulg. The Hebrew word, from a root meaning to “leave off,” though in <a href="/isaiah/53-3.htm" title="He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.">Isaiah 53:3</a> it means “forsaken,” here, as in <a href="/ezekiel/3-27.htm" title="But when I speak with you, I will open your mouth, and you shall say to them, Thus said the Lord GOD; He that hears, let him hear; and he that declines, let him forbear: for they are a rebellious house.">Ezekiel 3:27</a>, is active, and implies “ceasing to live.”<p> <div class="versenum"><a href="/psalms/39-5.htm">Psalm 39:5</a></div><div class="verse">Behold, thou hast made my days <i>as</i> an handbreadth; and mine age <i>is</i> as nothing before thee: verily every man at his best state <i>is</i> altogether vanity. Selah.</div>(5) <span class= "bld">Handbreadth.</span>—Better, <span class= "ital">some spans long. </span>The plural without the article having this indefinite sense.<p><span class= "bld">Mine age.</span>—Literally, <span class= "ital">duration. </span>(See <a href="/psalms/17-14.htm" title="From men which are your hand, O LORD, from men of the world, which have their portion in this life, and whose belly you fill with your hid treasure: they are full of children, and leave the rest of their substance to their babes.">Psalm 17:14</a>.) The LXX. and Vulg. have “substance.”<p><span class= "bld">Before thee.</span>—Since in God’s sight “one day is as a thousand years, and a thousand years as one day.” “If nature is below any perception of time, God, at the other extremity of being, is above it. God includes time without being affected by it, and time includes nature, which is unaware of it. He too completely transcends it, his works are too profoundly subject to it, to be otherwise than indifferent to its lapse. But we stand at an intermediate point, and bear affinity with both extremes” (J. Martineau, <span class= "ital">Hours of Thought</span>)<span class= "ital">.</span><p><span class= "bld">Verily every man</span> <span class= "bld">. . .</span>—Better, <span class= "ital">nothing but breath is every man at his best. </span>(Literally, <span class= "ital">though standing firm.</span>) Comp.<p>“Reason thus with life—<p>If I do lose thee, I do lose a thing<p>That none but fools would keep; a breath thou art.<p>SHAKESPEARE: <span class= "ital">Measure for Measure.</span><p> <div class="versenum"><a href="/psalms/39-6.htm">Psalm 39:6</a></div><div class="verse">Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up <i>riches</i>, and knoweth not who shall gather them.</div>(6) <span class= "bld">Surely every man</span> <span class= "bld">. . .</span>—Better, <span class= "ital">only as a shadow walks a man. </span>A very commonplace of poetry, from the <span class= "greekheb">σκιᾶς ὄναρ ἄνθρωποι</span> of Pindar downwards. Thus Sophocles, “I see that we who live are nothing else but images and vain shadows;” Horace, “<span class= "ital">Pulvis et umbra sumus; </span>Burke, “What shadows we are, and what shadows we pursue.”<p>The above rendering treats the preposition as the <span class= "ital">beth essentiæ. </span>If, however, we keep the Authorised Version, the thought is of man’s life, not as a reality, but as a show, a picture, a phantasma (see margin), and himself only an imaginary actor. But this seems modern for the psalms. Shakespeare, no doubt with this passage in his mind, has combined it with the more obvious image:—<p>“Out, out, brief candle,<p>Life’s but a walking shadow; a poor player<p>That struts and frets his hour upon the stage,<p>And then is heard no more.”<p><span class= "bld">Surely they . . . </span>—Better, <span class= "ital">Only for a breath they make a stir.</span><p><span class= "bld">He heapeth up.</span>—The substantive is left by the Hebrew to be supplied. So we talk of the desire of “accumulating.” (For the whole passage, comp. <a href="/context/james/4-13.htm" title="Go to now, you that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:">James 4:13-14</a>; <a href="/context/luke/12-16.htm" title="And he spoke a parable to them, saying, The ground of a certain rich man brought forth plentifully:">Luke 12:16-21</a>.)<p> <div class="versenum"><a href="/psalms/39-7.htm">Psalm 39:7</a></div><div class="verse">And now, Lord, what wait I for? my hope <i>is</i> in thee.</div>(7) <span class= "bld">And now, Lord . . .</span>—“If such is man’s condition, what,” says the psalmist, “is my expectation?” We seem to hear the deep sigh with which the words are uttered; and we must remember that the poet can turn for comfort to no hope of immortality. That had not yet dawned. The thought of God’s mercy, and the hope of his own moral deliverance, these form the ground of his noble elevation above the oppressive sense of human frailty. The LXX. and Vulg. give it very expressively:—<p>“And now what is my expectation? Is it not the Lord?<p>And my substance is with thee.”<p> <div class="versenum"><a href="/psalms/39-8.htm">Psalm 39:8</a></div><div class="verse">Deliver me from all my transgressions: make me not the reproach of the foolish.</div>(8) Here the psalmist recurs to his initial thought, but lets us see deeper down into his heart. It was no mere fancy that if he gave vent to his feelings the wicked might find cause for reproach; the cause was there in his own consciousness of transgression.<p><span class= "bld">The reproach of</span> <span class= "bld">the foolish.</span>—Better, <span class= "ital">The scorn of the fool. </span>(Comp. <a href="/psalms/22-6.htm" title="But I am a worm, and no man; a reproach of men, and despised of the people.">Psalm 22:6</a>.)<p> <div class="versenum"><a href="/psalms/39-9.htm">Psalm 39:9</a></div><div class="verse">I was dumb, I opened not my mouth; because thou didst <i>it</i>.</div>(9) <span class= "bld">Thou </span>is emphatic. Kimchi well explains: “I could not complain of <span class= "ital">man, </span>for it was <span class= "ital">God’s </span>doing; I could not complain of <span class= "ital">God, </span>for I was conscious of <span class= "ital">my own </span>sin.”<p> <div class="versenum"><a href="/psalms/39-10.htm">Psalm 39:10</a></div><div class="verse">Remove thy stroke away from me: I am consumed by the blow of thine hand.</div>(10) <span class= "bld">Stroke.</span>—See Note to <a href="/psalms/38-11.htm" title="My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off.">Psalm 38:11</a>.<p><span class= "bld">Blow.</span>—Margin, “conflict.” A word only found here; from a root meaning <span class= "ital">rough. </span>LXX. and Vulg. have “strength.”<p>Calvin’s last words are said to have been a reminiscence of this verse.<p> <div class="versenum"><a href="/psalms/39-11.htm">Psalm 39:11</a></div><div class="verse">When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man <i>is</i> vanity. Selah.</div>(11) <span class= "bld">When.</span>—This is unnecessary. <span class= "ital">With judgments for sin Thou chastenest a man.</span><p><span class= "bld">Rebukes.</span>—The word rendered “reproofs” in <a href="/psalms/38-14.htm" title="Thus I was as a man that hears not, and in whose mouth are no reproofs.">Psalm 38:14</a>, where see Note.<p><span class= "bld">Beauty.</span>—Literally, <span class= "ital">Something desirable. </span>(See margin.) <span class= "ital">Thou, like a moth </span>(consuming a garment: see Pr. Bk. Version), <span class= "ital">causest his desirable things to melt. </span>(<span class= "ital">For </span>the image, singularly apt. and natural in a country where “changes of raiment” were so prized, and hoarded up as wealth, comp. <a href="/job/13-28.htm" title="And he, as a rotten thing, consumes, as a garment that is moth eaten.">Job 13:28</a>; <a href="/matthew/6-19.htm" title="Lay not up for yourselves treasures on earth, where moth and rust does corrupt, and where thieves break through and steal:">Matthew 6:19</a>; <a href="/james/5-2.htm" title="Your riches are corrupted, and your garments are moth-eaten.">James 5:2</a>.)<p> <div class="versenum"><a href="/psalms/39-12.htm">Psalm 39:12</a></div><div class="verse">Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I <i>am</i> a stranger with thee, <i>and</i> a sojourner, as all my fathers <i>were</i>.</div>(12) <span class= "bld">For</span> <span class= "bld">I am</span> <span class= "bld">a stranger.</span>—A reminiscence of <a href="/genesis/23-4.htm" title="I am a stranger and a sojourner with you: give me a possession of a burial plot with you, that I may bury my dead out of my sight.">Genesis 23:4</a>, and adopted <a href="/1_peter/2-11.htm" title="Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;">1Peter 2:11</a> from the LXX. (See <span class= "ital">New Testament Commentary, </span>and comp. <a href="/hebrews/11-13.htm" title="These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.">Hebrews 11:13</a>.) The psalmist, like the Apostle, applies Abraham’s words metaphorically to this earthly pilgrim age (comp. <a href="/1_chronicles/29-15.htm" title="For we are strangers before you, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.">1Chronicles 29:15</a>), and pathetically asks why, when the tenure of life is so uncertain, God looks angrily on him? (For the passionate appeal for a respite, comp. <a href="/context/job/10-20.htm" title="Are not my days few? cease then, and let me alone, that I may take comfort a little,">Job 10:20-21</a>, and for the Hebrew conception of the under world, <a href="/psalms/6-5.htm" title="For in death there is no remembrance of you: in the grave who shall give you thanks?">Psalm 6:5</a>, Note.)<p> <div class="versenum"><a href="/psalms/39-13.htm">Psalm 39:13</a></div><div class="verse">O spare me, that I may recover strength, before I go hence, and be no more.</div>(13) <span class= "bld">Recover strength.</span>—Better, <span class= "ital">Let me become cheerful, i.e., </span>look up with a glad look once more on my face, as the angry look fades from the Divine countenance.<p><span class= "bld">Before.</span>—Literally, <span class= "ital">before I go, and am not. </span>All the words and phrases of this last verse occur in the Book of Job. (See <a href="/job/7-8.htm" title="The eye of him that has seen me shall see me no more: your eyes are on me, and I am not.">Job 7:8</a>; <a href="/job/7-19.htm" title="How long will you not depart from me, nor let me alone till I swallow down my spittle?">Job 7:19</a>; <a href="/job/7-21.htm" title="And why do you not pardon my transgression, and take away my iniquity? for now shall I sleep in the dust; and you shall seek me in the morning, but I shall not be.">Job 7:21</a>; <a href="/job/14-6.htm" title="Turn from him, that he may rest, till he shall accomplish, as an hireling, his day.">Job 14:6</a>; <a href="/context/job/10-20.htm" title="Are not my days few? cease then, and let me alone, that I may take comfort a little,">Job 10:20-21</a>.)<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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