A verse by verse commentary on Psalm 39 dealing with David's lament that life is so short and passes by so quickly. He pleads for God to forgive his transgressions and to help him back to a life in fellowship with God so he can die happy and completed.

1. PSALM 39 COMME TARY
EDITED BY GLE PEASE
I TRODUCTIO
SPURGEO , "Title. To the Chief Musician, even to Jeduthun. Jeduthun's name,
which signifies praising or celebrating, was a most appropriate one for a leader in
sacred psalmody. He was one of those ordained by the King's order "for song in the
house of the Lord with cymbals, psalteries, and harps" 1 Chronicles 15:6, and his
children after him appear to have remained in the same hallowed service, even so
late as the days of ehemiah. To have a name and a place in Zion is no small
honour, and to hold this place by a long entail of grace is an unspeakable blessing. O
that our household may never lack a man to stand before the Lord God of Israel to
do him service. David left this somewhat sorrowful ode in Jeduthun's hands because
he thought him most fit to set it to music, or because he would distribute the sacred
honour of song among all the musicians who in their turn presided in the choir. A
Psalm of David. Such as his chequered life would be sure to produce; fit effusions
for a man so tempted, so strong in his passions, and yet so firm in faith.
Division. The psalmist, bowed down with sickness and sorrow, is burdened with
unbelieving thoughts, which he resolves to stifle, lest any evil should come from their
expression, Psalms 39:1-2. But silence creates an insupportable grief, which at last
demands utterance, and obtains it in the prayer of Psalms 39:3-6, which is almost a
complaint and a sigh for death, or at best a very desponding picture of human life.
From Psalms 39:7-13 the tone is more submissive, and the recognition of the divine
hand more distinct; the cloud has evidently passed, and the mourner's heart is
relieved.
ELLICOTT, "“Undoubtedly,” says Ewald, “the finest elegy in the Psalter;” and the
same scholar pronounces it original, so that the many points of similarity with the
book of Job (see otes, passim) must be taken to indicate the acquaintance of its
author with this Psalm. 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 (Psalms 39:5; Psalms 39:11) enriches the varied versification.
Title.—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
Jedithin) is identified with Ethan (1 Chronicles 15:17) the Merarite, who with
Heman the Korahite and Asaph the Gershonite were appointed musical directors (1
Chronicles 15:19) of the Temple service. (Comp. titles of Psalms 62, 77)
COKE, "David's care of his thoughts. The consideration of the brevity and vanity of

2. life. The reverence of God's judgments, and prayer, are the bridles of his
impatience.
To the chief Musician, even to Jeduthun, A Psalm of David.
Title. ‫למנצח‬ ‫לידתון‬ lamnatseach liiduthun.— See what has been observed on the title
to the former psalm. This, being of the same kind, is generally supposed to have
been written on the same occasion. Here, as well as in that, David endeavours to
prevent the scandal which good men take, while they are under afflictions, at the
prosperity of the wicked; though he shews that upon same occasions it is very
difficult not to be disturbed at it. Jeduthun, mentioned in the title, was one of the
chief musicians, as appears from 1 Chronicles 16:42; 1 Chronicles 25:1. 2 Chronicles
5:12. We may just remark, that some have supposed that the psalm was occasioned
by the death of Absalom, after Joab had represented to the king the inconsistency of
his grief. The first and second verses seem to allude to his resolution to stifle his
grief in the presence of Joab: in Psalms 39:4 he prays for due preparation for his
own death, and strongly alludes to the untimely end of Absalom. This is enforced
Psalms 39:6 wherein he blames himself for making such ample provision for his
heir, who was cut off in so sudden a manner. The reproach of the foolish, Psalms
39:8 might allude to the malicious interpretation which Joab or his other enemies
might cast upon his affliction. The precariousness of human beauty, Psalms 39:11
might refer to Absalom's remarkable beauty, in which he is said to have excelled all
Israel. And the strength mentioned Psalms 39:13 may allude to his loss of his two
sons, Amnon and Absalom; children being frequently in Scripture styled the
strength of their parents.
PETT, "‘For the Chief Musician, for Jeduthun. A Psalm to/for David.’
This Psalm is offered to the person responsible for the sacred music, or the
choirmaster, and is of the Davidic collection. ‘To (or ‘for’) David’ may indicate that
it was dedicated to David, written for the Davidic house, or even written by David
himself.
Jeduthun’s name appears also in the headings of Psalms 62, 77. He is mentioned in 1
Chronicles 16:41 ff; 1 Chronicles 25:1 ff; 2 Chronicles 5:12; 2 Chronicles 35:15,
along with Heman and Asaph, as one of the directors of the music in the Temple,
and his descendants continued to officiate after the Exile ( ehemiah 11:17). His
other name Ethan was probably his name before he was appointed (1 Chronicles
6:44 ff; 1 Chronicles 15:17; 1 Chronicles 15:19).
The Psalm appears to have been written while the Psalmist is going through a ‘near
death’ illness, and divides into four sections:
1) The Psalmist is determined not to say anything in the presence of the
unrighteous that might give him occasion to criticise God. Once he is alone,
however, he cannot keep silent (Psalms 39:1-3).
2) His concern is with his awareness of his own frailty and of the fact that life

3. appears on the whole to be vain and that a man does not know what will happen to
the possessions that he has built up once he is dead. Thus as he lies on his sickbed it
raises the question of the very meaning of life (Psalms 39:4-6).
3) His solution lies in hoping in YHWH and walking rightly before Him, being
delivered from all his transgressions. Meanwhile therefore he prays that YHWH
will restore him to health, while recognising that he himself through his illness
experience is being corrected for his own sins (Psalms 39:7-11).
4) Recognising the brevity of a man’s life on this earth in comparison with
God’s he prays that he may be restored and given a little more time before his life is
finally over so that he can make good use of it.
For the director of music. For Jeduthun. A psalm
of David.
1 I said, “I will watch my ways
and keep my tongue from sin;
I will put a muzzle on my mouth
while in the presence of the wicked.”
BAR ES, "
I said - This refers to a resolution which he had formed. He does not say, however, at
what time of his life the resolution was adopted, or how long a period had elapsed from
the time when he formed the resolution to the time when he thus made a record of it. He
had formed the resolution on some occasion when he was greatly troubled with anxious
thoughts; when, as the subsequent verses show, his mind was deeply perplexed about
the divine administration, or the dealings of God with mankind. It would seem that this
train of thought was suggested by his own particular trials Psa_39:9-10, from which he
was led to reflect on the mysteries of the divine administration in general, and on the
fact that man had been subjected by his Creator to so much trouble and sorrow - and
that, under the divine decree, human life was so short and so vain.
I will take heed to my ways - To wit, in respect to this matter. I will be cautious,
circumspect, prudent. I will not offend or pain the heart of others. The particular thing
here referred to was, the resolution not to give utterance to the thoughts which were
passing in his mind in regard to the divine administration. He felt that he was in danger,

4. if he stated what he thought on the subject, of saying things which would do injury, or
which he would have occasion to regret, and he therefore resolved to keep silent.
That I sin not with my tongue - That I do not utter sentiments which will be
wrong, and which I shall have occasion to repent; sentiments which would do injury to
those who are already disposed to find ground of complaint against God, and who would
thus be furnished with arguments to confirm them in their views. Good men often have
such thoughts passing through their minds; thoughts reflecting on the government of
God as unequal and severe; thoughts which, if they were suggested, would tend to
confirm the wicked and the skeptical in their views; thoughts which they hope, in respect
to themselves, to be able to calm down by meditation and prayer, but which would do
only unmitigated harm if they were communicated to other men, especially to wicked
people.
I will keep my mouth with a bridle - The word used here means rather a
“muzzle,” or something placed “over” the mouth. The bridle is to restrain or check or
guide the horse; the muzzle was something to bind or fasten the mouth so as to prevent
biting or eating. Deu_25:4 : “thou shalt not muzzle the ox when he treadeth out the
corn.” See the notes at 1Co_9:9. The meaning here is, that he would restrain himself
from uttering what was passing in his mind.
While the wicked is before me - In their presence. He resolved to do this, as
suggested above, lest if he should utter what was passing in his own mind - if he should
state the difficulties in regard to the divine administration which he saw and felt - if he
should give expression to the skeptical or hard thoughts which occurred to him at such
times, it would serve only to confirm them in their wickedness, and strengthen them in
their alienation from God. A similar state of feeling, and on this very subject, is referred
to by the psalmist Psa_73:15, where he says that if he should utter what was really
passing in his mind, it would greatly pain and offend those who were the true children of
God; would fill their minds with doubts and difficulties which might never occur to
themselves: “If I say, I will speak thus; behold, I shall offend against the generation of
thy children.” As illustrations of this state of feeling in the minds of good men, and as
evidence of the fact that, as in the case of the psalmist, their existence in the mind, even
in the severest and the most torturing form, is not proof that the man in whose bosom
they arise is not a truly pious man, I make the following extracts as expressing the
feelings of two of the most sincere and devoted Christian men that ever lived - both
eminently useful, both in an eminent degree ornaments to the Church, Cecil and Payson:
“I have read all the most acute, and learned, and serious infidel writers, and have been
really surprised at their poverty. The process of my mind has been such on the subject of
revelation, that I have often thought Satan has done more for me than the best of them,
for I have had, and could have produced, arguments that appeared to me far more
weighty than any I ever found in them against revelation.” - Cecil. Dr. Payson says in a
letter to a friend: “There is one trial which you cannot know experimentally: it is that of
being obliged to preach to others when one doubts of everything, and can scarcely
believe that there is a God. All the atheistical, deistical, and heretical objections which I
meet with in books are childish babblings compared with those which Satan suggests,
and which he urges upon the mind with a force which seems irresistible. Yet I am often
obliged to write sermons, and to preach when these objections beat upon me like a
whirlwind, and almost distract me.”
CLARKE,"I said, I will take heed to my ways - I must be cautious because of my
enemies; I must be patient because of my afflictions; I must be watchful over my tongue,

5. lest I offend my God, or give my adversaries any cause to speak evil of me.
GILL, "I said,.... That is, in his heart; he purposed and determined within himself to
do as follows; and he might express it with his mouth, and so his purpose became a
promise;
I will take heed to my ways; as every good man should; that is, to all his actions,
conduct, and conversation: it becomes him to take heed what ways he walks in; that they
are the ways of God, which he directs to; that they are the ways of Christ, which he has
left an example to follow in; and that they are according to the word of God; that he
walks in Christ, the way of salvation, and by faith on him; that he chooses and walks in
the way of truth, and not error; and in all, the commandments and ordinances of the
Lord blameless; and in the path of holiness, in which, though fools, they shall not err:
and it is also necessary that he should take heed that he does nothing, either by
embracing error, or going into immorality, by which the ways of God, and Christ, and
truth, are evil spoken of, blasphemed and reproached; and that he does not depart out of
these ways, nor stumble, slip, and fall in them;
that I sin not with my tongue; which is a world of iniquity, and has a multitude of
vices belonging to it; not only in profane men, but in professors of religion; whom it
becomes to take heed that they sin not with it, by lying one to another, by angry and
passionate expressions, by corrupt communication, filthiness, foolish talking, and
jesting, which are not convenient; by whispering, talebearing, backbiting, and by evil
speaking one of another: particularly there are vices of the tongue, which the saints are
liable to under afflictive providences, and seem chiefly designed here; such as envious
expressions at the prosperity of others; words of impatience under their own afflictions,
and murmurings at the hand of God upon them; such as these the psalmist determined,
within himself, to guard against; in order to which he proposed to take the following
method;
I will keep my mouth with a bridle: that is, bridle his tongue, that being an unruly
member, and to be kept in with bit and bridle, like an unruly horse; see Jam_1:26;
while the wicked is before me; or "against me" (t); meaning either while Ahithophel
and Absalom were conspiring and rebelling against him, and Shimei was cursing him,
under which he behaved with great silence, calmness, and patience; see 2Sa_15:25; or
while he had the flourishing condition of wicked men in his view, and was meditating on
it; or rather, when anyone of them came to visit him in his affliction, he was determined
to be wholly silent, that they might have no opportunity of rejoicing over him, nor of
reproaching him, and the good ways of God: and indeed it is proper for the people of
God to be always upon their guard, when they are in the presence of wicked men; and be
careful what they utter with their lips, who watch their words to improve them against
them, and the religion they profess.
HE RY, "David here recollects, and leaves upon record, the workings of his heart
under his afflictions; and it is good for us to do so, that what was thought amiss may be
amended, and what was well thought of may be improved the next time.
I. He remembered the covenants he had made with God to walk circumspectly, and to
be very cautious both of what he did and what he said. When at any time we are tempted
to sin, and are in danger of falling into it, we must call to mind the solemn vows we have

6. made against sin, against the particular sin we are upon the brink of. God can, and will,
remind us of them (Jer_2:20, Thou saidst, I will not transgress), and therefore we
ought to remind ourselves of them. So David did here.
1. He remembers that he had resolved, in general, to be very cautious and circumspect
in his walking (Psa_39:1): I said, I will take heed to my ways; and it was well said, and
what he would never unsay and therefore must never gainsay. Note, (1.) It is the great
concern of every one of us to take heed to our ways, that is, to walk circumspectly, while
others walk at all adventures. (2.) We ought stedfastly to resolve that we will take heed to
our ways, and frequently to renew that resolution. Fast bind, fast find. (3.) Having
resolved to take heed to our ways, we must, upon all occasions, remind ourselves of that
resolution, for it is a covenant never to be forgotten, but which we must be always
mindful of.
2. He remembers that he had in particular covenanted against tongue-sins - that he
would not sin with his tongue, that he would not speak amiss, either to offend God or
offend the generation of the righteous, Psa_73:15. it is not so easy as we could wish not
to sin in thought; but, if an evil thought should arise in his mind, he would lay his hand
upon his mouth, and suppress it, that it should go no further: and this is so great an
attainment that, if any offend not in word, the same is a perfect man; and so needful a
one that of him who seems to be religious, but bridles not his tongue, it is declared His
religion is vain. David had resolved, (1.) That he would at all times watch against
tongue-sins: “I will keep a bridle, or muzzle, upon my mouth.” He would keep a bridle
upon it, as upon the head; watchfulness in the act and exercise is the hand upon the
bridle. he would keep a muzzle upon it, as upon an unruly dog that is fierce and does
mischief; by particular stedfast resolution corruption is restrained from breaking out at
the lips, and so is muzzled. (2.) That he would double his guard against them when there
was most danger of scandal - when the wicked is before me. When he was in company
with the wicked he would take heed of saying any thing that might harden them or give
occasion to them to blaspheme. If good men fall into bad company, they must take heed
what they say. Or, when the wicked is before me, in my thoughts. When he was
contemplating the pride and power, the prosperity and flourishing estate, of evil-doers,
he was tempted to speak amiss; and therefore then he would take special care what he
said. Note, The stronger the temptation to a sin is the stronger the resolution must be
against it.
JAMISO ,"Psa_39:1-13. To Jeduthun (1Ch_16:41, 1Ch_16:42), one of the chief
singers. His name mentioned, perhaps, as a special honor. Under depressing views of his
frailty and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the
expression of his feelings, till, led to regard his case aright, he prays for a proper view of
his condition and for the divine compassion.
I said — or, “resolved.”
will take heed — watch.
ways — conduct, of which the use of the tongue is a part (Jam_1:26).
bridle — literally, “muzzle for my mouth” (compare Deu_25:4).
while ... before me — in beholding their prosperity (Psa_37:10, Psa_37:36).
K&D 1-3, "(Heb.: 39:2-4) The poet relates how he has resolved to bear his own
affliction silently in the face of the prosperity of the ungodly, but that his smart was so
overpowering that he was compelled involuntarily to break his silence by loud

7. complaint. The resolve follows the introductory ‫י‬ ִ ְ‫ר‬ ַ‫מ‬ፎ in cohortatives. He meant to take
heed to his ways, i.e., his manner of thought and action, in all their extent, lest he should
sin with his tongue, viz., by any murmuring complaint concerning his own misfortune,
when he saw the prosperity of the ungodly. He was resolved to keep (i.e., cause
invariably to press) a bridling (cf. on the form, Gen_30:37), or a bridle (capistrum),
upon his mouth, so long as he should see the ungodly continuing and sinning in the
fulness of his strength, instead of his speedy ruin which one ought to expect. Then he
was struck dumb ‫ה‬ָ ִ‫וּמ‬ , in silence, i.e., as in Psa_62:2, cf. Lam_3:26, in resigned
submission, he was silent ‫ּוב‬ ִ‫,מ‬ turned away from (vid., Psa_28:1; 1Sa_7:8, and
frequently) prosperity, i.e., from that in which he saw the evil-doer rejoicing; he sought
to silence for ever the perplexing contradiction between this prosperity and the
righteousness of God. But this self-imposed silence gave intensity to the repressed pain,
and this was thereby ‫ר‬ ָⅴ ְ‫ע‬ֶ‫,נ‬ stirred up, excited, aroused; the inward heat became, in
consequence of restrained complaint, all the more intense (Jer_20:9): “and while I was
musing a fire was kindled,” i.e., the thoughts and emotions rubbing against one another
produced a blazing fire, viz., of irrepressible vexation, and the end of it was: “I spake
with my tongue,” unable any longer to keep in my pain. What now follows is not what
was said by the poet when in this condition. On the contrary, he turns away from his
purpose, which has been proved to be impracticable, to God Himself with the prayer that
He would teach him calm submission.
CALVI , "1.I said, I will take heed to my ways. David explains and illustrates the
greatness of his grief by this circumstance, that, contrary to his inclination and
resolution, he broke forth into the severest complaints. The meaning substantially is,
that although he had subdued his heart to patience, and resolved to keep silence, yet
the violence of his grief was such that it forced him to break his resolution, and
extorted from him, if we might so speak, expressions which indicate that he had
given way to an undue degree of sorrow. The expression, I said, it is well known,
does not always mean what is expressed in words, but is often used to denote the
purpose of the heart, and, therefore, the words in heart are sometimes added. David,
therefore, means not that he boasted of his fortitude and constancy, and made a
display of them before men, but that before God he was, by continued meditation,
well fortified and prepared to endure patiently the temptations by which he was
now assailed. We ought to mark particularly the carefulness by which he was
distinguished. It was not without cause that he was so much intent on exercising
watchfulness over himself. He did so because he was conscious of his own weakness,
and also well knew the manifold devices of Satan. He, therefore, looked on the right
hand and on the left, and kept watch on all sides, lest temptation stealing upon him
unawares from any quarter might reach even to his heart. Access to it, then, had
been impossible, since it was shut up on every side, if the extreme severity of his
grief had not overpowered him, and broken his resolution. When he says, I will keep
my mouth with a muzzle, (61) that I sin not with my tongue, it is not to be
understood as if he could with difficulty restrain and conceal his grief, (for it is mere
pretense for a man to show by the countenance and speech the appearance of
meekness when the heart still swells with pride;) but as there is nothing more

8. slippery or loose than the tongue, David declares that he had endeavored so
carefully to bridle his affections, that not so much as one word should escape from
his lips which might betray the least impatience. And that man must indeed be
endued with singular fortitude who unfeignedly and deliberately restrains his
tongue, which is so liable to fall into error. As to what follows, while the wicked
standeth before me, it is generally understood, as if David had concealed his grief,
lest he should give occasion of blasphemy to the wicked, who, as soon as they see the
children of God fail under the weight of their afflictions, insolently break forth into
derision against them, which amounts to a contempt of God himself. But it appears
to me that by the term standeth, David meant to express something more, — that
even while he saw the wicked bearing rule, exercising authority, and exalted to
honor, he resolved not to speak a single word, but to bear patiently the poverty and
indignity which otherwise grieve and torment not a little even good men.
Accordingly, he says not merely that when he was in the presence of the wicked he
restrained himself, lest he should be subjected to their scorn, but that even while the
worst of men prospered, (62) and, proud of their high rank, despised others, he was
fully determined in his own mind not to be troubled at it. By this he very plainly
shows that he was so beset with wicked men, ever ready for mischief, that he could
not freely heave a sigh which was not made the subject of ridicule and scorn. Since,
then, it was so hard a task for David to restrain his tongue, lest he should sin by
giving way to complaints, let us learn from his example, whenever troubles molest
us, to strive earnestly to moderate our affections, that no impious expression of
dissatisfaction against God may slip from us.
SPURGEO , "Ver. 1. I said. I steadily resolved and registered a determination. In
his great perplexity his greatest fear was lest he should sin; and, therefore, he cast
about for the most likely method for avoiding it, and he determined to be silent. It is
right excellent when a man can strengthen himself in a good course by the
remembrance of a well and wisely formed resolve. "What I have written I have
written, "or what I have spoken I will perform, may prove a good strengthener to a
man in a fixed course of right. I will take heed to my ways. To avoid sin one had
need be very circumspect, and keep one's actions as with a guard or garrison.
Unguarded ways are generally unholy ones. Heedless is another word for graceless.
In times of sickness or other trouble we must watch against the sins peculiar to such
trials, especially against murmuring and repining. That I sin not with my tongue.
Tongue sins are great sins; like sparks of fire ill words spread, and do great damage.
If believers utter hard words of God in times of depression, the ungodly will take
them up and use them as a justification for their sinful courses. If a man's own
children rail at him, no wonder if his enemies' mouths are full of abuse. Our tongue
always wants watching, for it is restive as an ill broken horse; but especially must
we hold it in when the sharp cuts of the Lord's rod excite it to rebel. I will keep my
mouth with a bridle, or more accurately, with a muzzle. The original does not so
much mean a bridle to check the tongue as a muzzle to stop it altogether. David was
not quite so wise as our translation would make him; if he had resolved to be very
guarded in his speech, it would have been altogether commendable; but when he
went so far as to condemn himself to entire silence, "even from good, "there must
have been at least a little sullenness in his soul. In trying to avoid one fault, he fell

9. into another. To use the tongue against God is a sin of commission, but not to use it
at all involves an evident sin of omission. Commendable virtues may be followed so
eagerly that we may fall into vices; to avoid Scylla we run into Charybdis. While the
wicked is before me. This qualifies the silence, and almost screens it from criticism,
for bad men are so sure to misuse even our holiest speech, that it is as well not to
cast any of our pearls before such swine; but what if the psalmist meant, "I was
silent while I had the prosperity of the wicked in my thoughts, "then we see the
discontent and questioning of his mind, and the muzzled mouth indicates much that
is not to be commended. Yet, if we blame we must also praise, for the highest
wisdom suggests that when good men are bewildered with sceptical thoughts, they
should not hasten to repeat them, but should fight out their inward battle upon its
own battlefield. The firmest believers are exercised with unbelief, and it would be
doing the devil's work with a vengeance if they were to publish abroad all their
questionings and suspicions. If I have the fever myself, there is no reason why I
should communicate it to my neighbours. If any on board the vessel of my soul are
diseased, I will put my heart in quarantine, and allow none to go on shore in the
boat of speech till I have a clean bill of health.
EXPLA ATORY OTES A D QUAI T SAYI GS
Title. —"To Jeduthun." A Levite of the family of Merari, and one of the great
masters of the temple music. The department superintended by Jeduthun and his
colleagues in the temple service was that of the "instruments of the song of God, "by
which are intended the nebel or psaltery, the kinnor or harp, and the metsiltaim or
cymbals. In 2 Chronicles 35:15, Jeduthun is called "the king's seer, " which would
seem to indicate that he was the medium of divine guidance to David. The name
occurs in the title of Psalms 39:1-13; Psalms 62:1-12; Psalms 77:1-20; where some
have thought that it indicates some special kind of composition, and others some
instrument of music, but without reason. William Lindsay Alexander, in Kitto's
Cyclopaedia.
Whole Psalm. The most beautiful of all the elegies in the psalter. H. Ewald.
Ver. 1. I said. It was to himself that he said it; and it is impossible for any other to
prove a good or a wise man, without much of this kind of speech to himself. It is one
of the most excellent and distinguishing faculties of a reasonable creature; much
beyond vocal speech, for in that, some birds may imitate us; but neither bird nor
beast has anything of this kind of language, of reflecting or discoursing with itself. It
is a wonderful brutality in the greatest part of men, who are so little conversant in
this kind of speech, being framed and disposed for it, and which is not only of itself
excellent, but of continual use and advantage; but it is a common evil among men to
go abroad, and out of themselves, which is a madness, and a true distraction. It is
true, a man hath need of a well set mind, when he speaks to himself; for otherwise,
he may be worse company to himself than if he were with others. But he ought to
endeavour to have a better with him, to call in God to his heart to dwell with him. If
thus we did, we should find how sweet this were to speak to ourselves, by now and
then intermixing our speech with discourses unto God. For want of this, the most
part not only lose their time in vanity, in their converse abroad with others, but do
carry in heaps of that vanity to the stock which is in their own hearts, and do
converse with them in secret, which is the greatest and deepest folly in the world.
Robert Leighton.

10. Ver. 1. o lesson so hard to be learned of us here, as the wise and discreet
government of the tongue. David promised a singular care of this, I said, I will take
heed, etc. Socrates reports of one Pambo, an honest, well meaning man, who came to
his friend, desiring him to teach him one of David's Psalms, he read to him this
verse. He answered: this one verse is enough, if I learn it well. ineteen years after,
he said, in all that time, he had hardly learned that one verse. Samuel Page.
Ver. 1. That I sin not with my tongue. Man's mouth, though it be but a little hole,
will hold a world full of sin. For there is not any sin forbidden in the law or gospel
which is not spoken by the tongue, as well as thought in the heart, or done in the life.
Is it not then almost as difficult to rule the tongue as to rule the world? Edward
Reyner.
Ver. 1. I will keep a muzzle on my mouth, whilst a wicked man is before me. ew
Translation, by Charles Carter,
Ver. 1. While the wicked is before me. It is a vexation to be tied to hear so much
impertinent babbling in the world, but profitable to discern and abhor it. A wonder
that men can cast out so much wind, and the more they have to utter, the more they
are prodigal of their own breath and of the patience of others, and careless of their
own reckoning. If they believe to give account of every idle word, they would be
more sparing of foolish speaking. I like either to be silent, or to speak that that may
edify. At tables or meetings, I cannot stop the mouth of others, yet may I close mine
own ears, and by a heavenly soul speech with God divert my mind from fruitless
talking. Though I be among them I shall as little partake their prattling as they do
my meditation. William Struther.
COFFMA , "THE BREVITY A D VA ITY OF LIFE
The superscription entitles this psalm, 'The Vanity of Life,' but the brevity of life is
also a feature. It is labeled 'A Psalm of David,' 'for the Chief Musician, for
Jeduthun.'
"Jeduthun, in this and in Psalms 62 and Psalms 72, was one of David's three Music
leaders, the other two being Asaph and Heman (1 Chronicles 16:37-42). He was also
the King's Seer (2 Chronicles 35:15)."[1]
William Jones has an outline of this psalm, as follows: (1) Silence in Trouble (Psalms
39:1-3); (2) Speech in Trouble (Psalms 39:4:6); and (3) Supplication in Trouble
(Psalms 39:7-13).[2]
There are a number of interpretations of these verses. (1) One view is that, "The
psalmist's breaking his vow of silence was sinful and that Psalms 39:4-11 are his
plea for forgiveness."[3] Another view is that his breaking silence was altogether
justified as in the case of Jeremiah (Jer.20:9).[4]
Far too little is known about the actual circumstances that resulted in this psalm's
composition to provide very much certainty regarding exactly what is meant in
every line.

11. "Ewald called this 'The most beautiful of all the elegies in the Psalter.'"[5]
Spurgeon's summary of the psalm has this:
"The psalmist is bowed down with sickness and sorrow, and is burdened by
unbelieving thoughts and doubts, about which he resolves to be silent. His
unsupportable grief demands expression, resulting in the prayer of Psalms 39:3-6,
wherein is a very despondent picture of human life."[6]
Regarding the authorship: the assignment of the psalm to David in the
superscription is the only information available on this question; and Delitzsch has
declared that there is no authority whatever for critical assignment of it to, "any
particular poet, other than David."[7]
In this study, we shall examine the verses one by one.
Psalms 39:1
"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."
In common language, of course, this is merely a pledge on the part of the psalmist to
keep his mouth shut. It is a fine resolution for most people, especially with regard to
all complaints, criticisms, gossip, and many other elements that sometimes are
featured in popular conversation.
Also, in the particular situation here, an unusually good reason for this self-imposed
intention of silence is given in the final clause.
"Keep my mouth with a bridle" (Psalms 39:1). Several have pointed out that the
true meaning here is 'muzzle,' not 'bridle.'
"While the wicked is before me" (Psalms 39:1). Rawlinson admitted that this
rendition is the literal meaning but preferred the Prayer-book Version. "While the
ungodly is in my sight."[8]
We are not very impressed with the imaginary "reasons" some writers have
assigned for this silence in the presence of the ungodly.
Some have "guessed" that David was so impatient with God's treatment of him and
so concerned with doubts and unbelief that he was afraid he might say something
that would cause his enemies to declare that he had lost his faith. Maybe so; but I
find nothing in the psalm that backs up such an idea.

12. Of course, if that was indeed the situation, silence was certainly appropriate,
"Because God's people are not at liberty to express doubts or complaints, if doing so
would give the wicked a chance to blaspheme, or if it should unsettle the faith of any
believer."[9]
However, as Spurgeon noted, "Silence in the presence of the ungodly is especially
wise, `Because bad men are sure to misuse even our holiest speech; and it is well not
to cast our pearls before such swine.'"[10]
Whatever the reason for David's silence, the presence of the ungodly certainly was
an element leading to his decision. We do not understand this as any 'Vow to God'
on David's part. There is nothing here that suggests that.
ELLICOTT, "1) My tongue.—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” (Psalms 38:8, &c.) out his indignation or his grief,
to mutter (Psalms 1:2, &c) aloud his prayers, to speak out on every impulse. ow 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. Psalms 38:13-14.)
With a bridle.—See margin, and comp. Deuteronomy 25:4, where the cognate verb
occurs. The root-meaning is “stop.” For the metaphor comp. James 1:26, and Plato,
Laws, 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,
Æneid, vi. 79.)
BE SO , "Psalms 39:1. I said — I fully resolved, &c. “The Psalm,” says Dr. Horne,
“begins abruptly with the result of a meditation on the narrow, slippery, and
dangerous paths of life; more especially on the extreme difficulty of restraining the
tongue, amidst the continual temptations and provocations”
which surround or assault us, to speak unadvisedly with our lips. I will take heed to
my ways — That is, to order all my actions aright, and particularly to govern my
tongue, that if any evil thought or passions arise within me, I may suppress and
mortify them, and not suffer them to break forth into sinful reflections on God and
his providence. I will keep my mouth as with a bridle — With all possible care and
diligence. While the wicked is before me — In my presence; or in my thoughts, as
the phrase is understood, Psalms 51:3, that is, while I consider the flourishing estate
of wicked men.
PETT, "Verses 1-3
1). The Psalmist is determined not to say anything in the presence of unrighteous
people that might give them occasion to criticise God. Once he is alone, however, he
cannot keep silent (Psalms 39:1-3).

13. Psalms 39:1
‘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 person is before me.’
The Psalmist declares that he will ‘keep his ways’. That is, he will watch over them
and control them. And his aim and purpose is in order that he might not sin with his
tongue by bringing his doubts about life before the unrighteous while they are in his
presence, or alternatively by bringing his doubts about the unrighteous who are in
his thoughts, before men. The latter problem was a constant one in the Psalms. Why
did the unrighteous flourish?
So he determines to keep a bridle on his tongue, lest he say anything that brings
dishonour on God. Wise is the man or woman who keeps a watch over what comes
from their mouths.
SBC, "I. How important it is that we should seek to order our speech aright, seeing that
our words are the outcoming of our inmost heart, the revelation of the deepest, most
hidden things which are there.
II. How important it is that we should order our speech aright, seeing that words reach
so far, exercise so vast an influence. They have sometimes been called "winged," and so
they are, travelling far and fast by paths of their own.
III. We might well pray this prayer, having regard to the difficulty of the duty which we
here propose to ourselves: a difficulty so great that St. James could say, "If any man
offend not in word, the same is a perfect man, and able also to bridle the whole body."
IV. Consider the strict judgment and account to which God will call us for our use of this
excellent talent of speech. "By thy words thou shalt be justified, and by thy words thou
shalt be condemned;" and from other sayings of Christ our Lord it is to be feared that
many a light word, as it seems now, will prove heavy enough at the day of judgment:
many a word lightly spoken now will have to be heavily accounted for then.
R. C. Trench, Sermons in Westminster Abbey, p. 114.
References: Psa_39:1.—R. Duckworth, Christian World Pulpit, vol. xx., p. 200; C.
Wordsworth, Sermons at Harrow School, p. 198; Spurgeon, Evening by Evening, p.
74; J. E. Vaux, Sermon Notes, 3rd series, p. 60.
Psalms 39:1-2
The unspoken judgment of mankind.
Scripture speaks in two different ways about judging others. On the one hand, it says,
"Judge nothing before the time, till the day of the Lord come;" on the other hand, it says,
"He that is spiritual judgeth all things:" and we are told to regard the Holy Spirit, of
which we partake, as a Spirit of discernment. Goodness as such has a wisdom in it; it
knows that which attracts and draws it to itself, and that which does not; it knows the

14. character with which it is in sympathy and agreement, and that with which it is not.
I. What then is meant by our being told that we are to "judge nothing before the time, till
the day of the Lord come," etc.? These texts mean (1) that we are not to judge hastily, not
to judge others for small and doubtful things; they unquestionably limit and put checks
on us in judging others. (2) But perhaps the great law with respect to judging which is
laid down in these texts is that judgment in this world, when it is upon the critical point
of men’s goodness or badness, is suspended with respect to its delivery; that it is not
allowed full expression and manifestation. Openness is the very characteristic of the last
judgment. But—and this is the great distinction between the two—the tongue of
intermediate judgment is tied. We are not at liberty to say openly what we think about
others, even though it may be true.
II. In the temper of the Psalmist we observe a greater strength than belongs to the other
temper of impetuous and premature expression—strength not only of self-control, but of
actual feeling and passion. To attempt the exposure of the bad in this world would be to
fight with all the conditions of our state in this world for another reason. It would be
found that the charge could not keep pace with the explanation, but that the explanation
would, by the laws of society, overcome it, because by these very laws what society as
such requires and is contented with is different from that which satisfies the individual.
A thing is true, most true, until you say it; but if you say it, if it goes out of your lips, if it
is once spoken, oh, how false it becomes. The floodgates of explanation open. It is
crushed, and cannot stand a moment against the full resources of a conventional
defence.
III. This judgment, which is hidden at the bottom of human hearts—this is the real
judgment, though at present only mute and expectant. Fear this hidden adversary; and if
it be not too late, deal with him quickly while thou art in the way with him.
J. B. Mozley, University Sermons, p. 223.
BI 1-13, "I said, I will take heed to my ways, that I offend not in my tongue; I will keep
my mouth as it were with a bridle.
Thought and prayer under trial
I. Thought under trial.
1. Its utterance repressed. “I said, I will take heed to my ways.”
(1) This effort as repression was pious. Why did he essay to “muzzle” his tongue?
“That I sin not.” He felt in all probability that the circumstances which brought
on his sufferings had awakened within him such sceptical ideas concerning the
rectitude or benevolence of the Divine procedure, the utterance of which, in the
ears of the wicked, while they were “before him,” would be highly sinful.
(2) This effort at repression was painful. Imprisoned thoughts, like pent-up
floods, increase in turbulent force; the more they are suppressed, the more they
heave, swell, and battle.
(3) This effort at repression was temporary. His thoughts became at last
irrepressible. “I spake with my tongue.” To whom? Not to ungodly men—this he
resolved not to do because it was sinful—but to the great Jehovah.
2. Its attention arrested. The character of life. Its terminableness. Its frailty. Its
brevity. Its vanity. Its emptiness. Its disquietudes. Its worthless labours. (Homilist.)

15. The unspoken judgment of mankind
Scripture speaks in two different ways about judging others. On the one hand, it says,
“Judge nothing before the time, till the day of the Lord come;” on the other hand, it says,
“He that is spiritual judgeth all things;” and we are told to regard the Holy Spirit, of
which we partake, as a spirit of discernment. Nor, if this discernment exists in
Christians, can we confine it to distinguishing only flagrant sinners from well-conducted
men? No; it extends much farther than that; it goes much deeper. Christians who are
endowed with the spirit of holiness, and who have with that gift the spirit also of wisdom
and knowledge, can see where the heart is right in others, and where it is not. This is
part of that very unconscious power which lies in goodness as such; for goodness finds
not goodness in others. On the other hand, disguise it how they will, the contrary
character is detected, and repels. So that goodness, as such, has a true wisdom in it. But,
perhaps, the great law with respect to judging which is laid down in our texts refers to
the delivery of the judgment, it is not to be allowed full expression and manifestation.
The judgment will be an outspoken one, ours may not be so. Scripture holds before us
the terror of a dreadful exposure when “the secrets of all hearts shall be made known”
(Luk_8:1-56; Luk_12:3). But the tongue of intermediate judgment is tied. There is an
embargo laid upon the delivery of it. This, then, is the meaning of “the bridle while the
ungodly is in my sight.” A judgment of some kind is implied, but it is to be a mute
judgment. In this temper of the psalmist, then, we observe first, a greater strength than
belongs to the other temper of impetuous and premature expression—strength not only
of self-control, but of actual feeling and passion. Such a state of mind must needs be
stronger, since it does not require the proof which immediate, impetuous expression
affords. It is because they feel they want this support of outward expression that
therefore men make this outward demonstration. The force of our language reacts upon
ourselves, and our minds are encouraged by it, so that their own inward conviction does
not give way. They want their verdict sustained. Hence this mute form of judgment must
needs be strong. The circumstances of the world are such, that this greater strength of
feeling, this silent form of judgment, is positively needed to meet them. For consider
what the perpetual expression of judgment, what the constant reply to the challenge of
the other side would entail. This challenge is always going on. It is impossible to live in
the world without constantly hearing admiration and praise lavished on that which we
know in our hearts to be hollow and inferior in character.. The world generally accepts
success as a test; indeed, popular judgment is almost obliged to be exceedingly rough. It
must take men as they stand, and accept the mechanical praise which flows from a law of
public opinion. And, indeed, the exposure of the bad in this world is all but impossible.
But if no judgment, however true in the sanctuary of the heart, can declare itself, by the
very conditions of society, this is a clear revelation of the will of God that such a
manifestation must not be attempted, and that to attempt it would be to forestall His
divine purpose. And then we have nothing to fall back upon but the rule of the
psalmist—the rule of a mute and silent judgment. “I will keep my mouth, as it were,” etc.
But such men do not escape judgment altogether. The good judge them, and make up
their minds about them, though it be unuttered. Is there not an unspoken sentence upon
him, a silent verdict in the consciences of the righteous and holy which goes deeper than
“explanations”? And is not this mute verdict an anticipation of that judgment which will
not be silent but outspoken—the disclosure and manifestation of the human heart which
will take place at the last day? Nay, and is there not even a judgment in Iris own heart
which he does not pass altogether comfortably? Is there not a voice within him which
would speak if he would let it, and did not suppress it; and which, if it did speak, would

16. scatter to the winds all his refuges of lies. Let us fear that. (J. B. Mozley, D. D.)
Evil speaking, and the proper means to prevent it
I. The reasonableness of this resolution, and particularly with respect to us, as
Christians, not to offend with the tongue.
1. Evil speaking brings a great scandal upon our holy religion, as it is so directly
opposite to the genius and spirit of it, to the many express precepts which occur in it,
and that goodness and candour of temper which so remarkably discovered itself in
our blessed Saviour.
2. The injustice of this crime with respect to others.
(1) It is a very evident truth, that according to the worth of anything, wherein we
invade another man’s right, the wrong we do him is proportionably heightened.
It is no less certain that of all the external advantages and comforts of human life,
there are none of greater importance to a man than a good name.
(2) Besides defrauding a man of reputation and honour, this crime is for the
most part highly injurious and prejudicial to him with respect to his other
interests, and very often proves an injury to the public. For, as Plutarch well
observes, the reputation of honour and worth affords one a thousand
opportunities of doing good in the world, by opening to him an easy passage to
the hearts and affections of men; whereas, says he, if a man lie under any
calumnies or suspicions, he cannot exert his virtues, be he never so well qualified,
to the benefit of others, without committing a kind of violence upon them.
(3) That which heightens the injustice of this crime the more, is, that it is so
difficult to make the injured party any reparation. A scandal, when it is once gone
abroad, is not easily recalled; but as a poisonous vapour sometimes infects a
whole city or region, so a calumny, once set forward, and meeting with so general
an inclination to provoke it, is not only apt to spread itself wide, but the further it
spreads, the more it usually increases its malignity.
3. The impudence of those who are guilty of this crime.
(1) There are few persons who give their tongues a general liberty of scandal and
defamation that do not irritate others to take the same freedom with them.
(2) The folly and imprudence of this vice of evil speaking appears further from
hence, that it seldom if ever answers one great end we propose to ourselves by it.
We are apt to imagine that by lessening or throwing dirt upon other people, we
set ourselves off to greater advantage, and appear in a better light; but we ought
to consider the world has, at that very moment, an eye upon our conduct, and the
same right to make a judgment of it, as we have to sit upon the actions of other
people. And that it will judge of us, not from our declaiming against their vices or
defects, and the elevation we would thereby give ourselves above them; but from
our personal qualifications or behaviour.
(3) Persons who give themselves the liberty to reflect upon the criminal actions
and behaviour of other people, or to charge them perhaps with crimes they never
thought of, are frequently observed to speak their own inclinations, and to give
some visible and plain hints what they themselves would have been disposed to

17. do under the same circumstances of temptation.
II. The proper method of making this resolution good.
1. To take heed to our ways implies in general that we keep a strict and watchful eye
upon all our actions, that we frequently examine and call them over, and impartially
state accounts between God and our own consciences.
2. But I shall consider this expression in its more restrained sense, as it imports the
great duty of self-reflection or examination. A duty which, if we discharge with that
care and frequency we ought, we shall have less time and less inclination to concern
ourselves about the failings or disorders of other people.
(1) We shall have less time for this criminal amusement; because, by calling our
own ways frequently to remembrance, we shall discover how many opportunities
of religious improvement we have trifled away already, or perhaps abused to very
wicked and irreligious purposes; and that it concerns us therefore, by a more
strict and constant application to the duties of religion for the future, to use our
utmost endeavours towards redeeming the time.
(2) By frequently examining into the state of our own souls, we shall also have
less inclination to censure the conduct of others. By considering how apt we
ourselves are to be tempted, and how easily we have been overcome by
temptation, we shall be disposed to make a more favourable judgment of the
failings of other people; we shall think it unreasonable to expect that they should
be perfect, while we are conscious to ourselves of so many personal defects; we
shall be ashamed to condemn men of like passions for taking those liberties
which we think excusable in ourselves.
III. Improvement.
1. If evil speaking be in general so heinous a sin, and on so many accounts injurious
to the party spoken against, the guilt of it must still be increased, when such
particular persons are defamed who bear any extraordinary character, or whose
reputation is of greater influence; such as princes and civil magistrates that are put
in authority under them, whose honour it is the common interest of society itself to
support and maintain, because in proportion to any contempt or indignity offered to
their persons, their authority itself will grow cheap and precarious.
2. From what has been said, we may observe the general decay of Christian piety.
3. If evil speaking be so heinous a crime, let us take care not only to avoid it
ourselves, but to discountenance it in others. I must own there is some courage and
resolution required to stem a torrent which runs so strong, and wherewith such
multitudes are carried away; but the more general any sinful practice is, it is an
argument of the greater bravery and generosity of mind to oppose it. But if we have
not power enough over ourselves to do that, let us take care, at least, that we be not
thought by any seeming complacency in it, to encourage so unchristian a
conversation. (R. Fiddes.)

18. 2 So I remained utterly silent,
not even saying anything good.
But my anguish increased;
BAR ES, "I was dumb with silence - Compare Psa_38:13. The addition of the
words “with silence,” means that he was entirely or absolutely mute; he said nothing at
all. The idea is, that he did not allow himself to give utterance to the thoughts which
were passing in his mind in regard to the divine dealings. He kept his thoughts to
himself, and endeavored to suppress them in his own bosom.
I held my peace, even from good - I said nothing. I did not even say what I might
have said in vindication of the ways of God. I did not even endeavor to defend the divine
character, or to explain the reasons of the divine dealings, or to suggest any
considerations which would tend to calm down the feelings of complaint and
dissatisfaction which might be rising in the minds of other men as well as my own.
And my sorrow was stirred - The anguish of my mind; my trouble. The word
“stirred” here, rendered in the margin “troubled,” means that the very fact of attempting
to suppress his feelings - the purpose to say nothing in the case - was the means of
increased anguish. His trouble on the subject found no vent for itself in words, and at
length it became so insupportable that he sought relief by giving utterance to his
thoughts, and by coming to God to obtain relief. The state of mind referred to here is
that which often occurs when a man broods over his own troubled thoughts, and dwells
upon things which are in themselves improper and rebellious. We are under no necessity
of endeavoring to vindicate the psalmist in what he here did; nor should we take his
conduct in this respect as our example. He evidently himself, on reflection, regarded this
as wrong; and recorded it not as a pattern for others, but as a faithful transcript of what
was passing at the time through his own mind. Yet, wrong as it was, it was what often
occurs even in the minds of good men. Even they, as in the cases referred to above, often
have thoughts about God and his dealings which they do not dare to express, and which
it would do harm to express. They, therefore, hide them in their own bosom, and often
experience just what the psalmist did - increased trouble and perplexity from the very
purpose to suppress them. They should go at once to God. They may say to him what it
would not be proper to say to men. They may pour out all their feelings before him in
prayer, with the hope that in such acts of praying, and in the answers which they will
receive to their prayers, they may find relief.
CLARKE,"I held any peace, even from good - “I ceased from the words of the
law,” says the Chaldee. I spoke nothing, either good or bad. I did not even defend myself.
My sorrow was stirred - My afflictions increased, and I had an exacerbation of
pain. It is a hard thing to be denied the benefit of complaint in sufferings, as it has a
tendency to relieve the mind, and indeed, in some sort, to call off the attention from the

19. place of actual suffering: and yet undue and extravagant complaining enervates the
mind, so that it becomes a double prey to its sufferings. On both sides there are
extremes: David seems to have steered clear of them on the right hand and on the left.
GILL, "I was dumb with silence,.... Quite silent, as if he had been a dumb man, and
could not speak; so he was before men, especially wicked men, and under the afflicting
hand of God; see Psa_39:9; thus he put his resolution into practice;
I held my peace, even from good; that is, he said neither good nor bad: this
expresses the greatness of his silence: he did not choose to open his lips, and say
anything that was good, lest evil should come out along with it; though this may be
considered as carrying the matter too far, even to a criminal silence; saying nothing of
the affliction he laboured under as coming from the hand of God, and of his own desert
of it; nor praying to God for the removal of it, nor giving him thanks for his divine
goodness in supporting him under it, and making it useful to him; though it seems
rather to have respect to his silence concerning the goodness of his cause before men; he
said not one word in the vindication of himself; but committed his cause to him that
judgeth righteously. The Targum and Jarchi interpret it of his silence and cessation
"from the words of the law": he said nothing concerning the good word of God; which
sense, could it be admitted, the words in Jer_20:9; might be compared with these and
the following;
and my sorrow was stirred; this was the issue and effect of his silence; his sorrow
being pent up, and not let out and eased by words, swelled and increased the more; or
the sorrow of his heart was stirred up at the insults and reproaches of his enemies, as
Paul's spirit was stirred up by the superstition and idolatry of the city of Athens, Act_
17:16.
HE RY, " Pursuant to these covenants he made a shift with much ado to bridle his
tongue (Psa_39:2): I was dumb with silence; I held my peace even from good. His
silence was commendable; and the greater the provocation was the more praiseworthy
was his silence. Watchfulness and resolution, in the strength of God's grace, will do more
towards the bridling of the tongue than we can imagine, though it be an unruly evil. But
what shall we say of his keeping silence even from good? Was it his wisdom that he
refrained from good discourse when the wicked were before him, because he would not
cast pearls before swine? I rather think it was his weakness; because he might not say
any thing, he would say nothing, but ran into an extreme, which was a reproach to the
law, for that prescribes a mean between extremes. The same law which forbids all
corrupt communication requires that which is good and to the use of edifying, Eph_
4:29.
JAMISO ,"even from good — (Gen_31:24), everything.
CALVI , "2.I was dumb in silence. He now declares that this resolution of which he
has spoken had not been a mere passing and momentary thought, but that he had
shown by his conduct that it was indeed a resolution deeply fixed in his heart. He
says, then, that he held his peace for a time, just as if he had been deaf, which was a

20. singular manifestation of his patience. When he thus determined to be silent, it was
not such a resolution as persons of a changeable disposition, who scarcely ever know
their own mind, and who can with difficulty be brought to carry their desires into
effect, often make: he had long and steadfastly inured himself to the exercise of
patience; and this he had done, not only by keeping silence but by making himself
utterly dumb, as if he had been deprived of the power of speech. The expression
from good is expounded by some in the sense that he not only refrained from
uttering sinful and unadvised words, but also that he abstained from speaking on
any subject whatever. Others think that he held his peace from good, either because,
being overwhelmed with miseries and afflictions, he found no relief to whatever side
he turned, or else, because, by reason of the greatness of his sorrow, he was unable
to sing the praises of God. But in my opinion the natural sense is, that although he
was able adequately to defend himself, and it could not be shown that he wanted
just and proper grounds of complaint, yet he refrained from speaking of his own
mere will. (63) He might have encountered the ungodly with a good defense of his
own innocence, but he rather preferred to forego the prosecution of his righteous
cause than indulge in any intemperate sorrow. He adds in the last clause of the
verse, that although he thus restrained himself for a time, yet at length the violence
of his grief broke through all the barriers which he had set to his tongue. If David,
who was so valiant a champion, failed in the midst of his course, how much greater
reason have we to be afraid lest we fall in like manner? He says that his sorrow was
stirred, because, as we shall soon see, the ardor of his affections was inflamed so as
to become tumultuous. Some render the phrase in this sense, that his sorrow was
corrupted, as if his meaning were, that it became worse; just as we know that a
wound becomes worse when it happens to putrify or fester: but this sense is forced.
SPURGEO , "Ver. 2. I was dumb with silence. He was as strictly speechless as if he
had been tongueless—not a word escaped him. He was as silent as the dumb. I held
my peace, even from good. either bad nor good escaped his lips. Perhaps he feared
that if he began to talk at all, he would be sure to speak amiss, and, therefore, he
totally abstained. It was an easy, safe, and effectual way of avoiding sin, if it did not
involve a neglect of the duty which he owed to God to speak well of his name. Our
divine Lord was silent before the wicked, but not altogether so, for before Pontius
Pilate he witnessed a good confession, and asserted his kingdom. A sound course of
action may be pushed to the extreme, and become a fault. And my sorrow was
stirred. Inward grief was made to work and ferment by want of vent. The pent up
floods are swollen and agitated. Utterance is the natural outlet for the heart's
anguish, and silence is, therefore, both an aggravation of the evil and a barrier
against its cure. In such a case the resolve to hold one's peace needs powerful
backing, and even this is most likely to give way when grief rushes upon the soul.
Before a flood gathering in force and foaming for outlet the strongest banks are
likely to be swept away. ature may do her best to silence the expression of
discontent, but unless grace comes to her rescue, she will be sure to succumb.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2. I was dumb with silence, etc. That is, for a while I did what I resolved; I was
so long wholly silent, that I seemed in a manner to be dumb, and not able to speak. I
held my peace, even from good; that is, I forbore to speak what I might well and

21. lawfully enough have spoken, as from alleging anything that I might have said in
mine own defence, from making my complaint to God, and desiring justice at his
hands, and such like; to wit, lest by degrees I should have been brought to utter
anything that was evil, and whilst I intended only to speak that which was good,
some unseemly word might suddenly slip from me; or lest mine enemies should
misconstrue anything I spake. Arthur Jackson.
Ver. 2. I was dumb with silence. We shall enquire what kind of dumbness or silence
this of the psalmist was, which he is commended for, and which would so well
beseem us when we smart under the rod of God, and then the doctrine will be, in a
great measure, evident by its own light. We shall proceed to our inquiry, 1.
egatively, to prevent mistakes. 2. Positively, and show you what it doth import.
First, negatively. 1. This dumbness doth not import any such thing, as if the prophet
had been brought to that pass that he had nothing to say to God by way of prayer
and supplication. He was not so dumb, but that he could pray and cry too. Ps
39:8,10-11. 2. or was he so dumb, as that he could not frame to the confession and
bewailing of his sins. 3. or was it a dumbness of stupidity and senselessness. It doth
not imply any such thing, as if by degrees he grew to that pass, he cared not for, or
made no matter of his affliction, but set, as the proverb is, an hard heart against his
hard hap. o, he did make his moan to God, and as he smarted, so he did lament
under the sense of his afflicting hand.
4. either was he so dumb as not to answer God's voice in the rod that was upon
him. 5. Much less was he dumb, and kept silence in any such sort as they did of
whom Amos speaks Amos 6:10, that in their misery they took up a resolution to
mention the name of God no more, in whom they had gloried formerly. Secondly,
affirmatively.
1. He was dumb so as neither to complain of, nor quarrel with God's providence,
nor to entertain any hard thoughts against him. Complain to God he did; but
against him he durst not. 2. He neither did nor durst quarrel, or fall out with the
ways of holiness for all his sufferings, a thing we are naturally prone unto. 3. He was
dumb, so as not to defend himself, or justify his own ways before God, as if they
were righteous, and he had not deserved what he suffered. 4. He was dumb, so as to
hearken to the voice of the rod. "I will (saith he in another place) hear what God the
Lord will speak." Psalms 85:8. ow a man cannot listen to another while he will
have all the talk and discourse to himself. 5. Lastly, the prophet was dumb, that is,
he did acquiesce, and rest satisfied with God's dispensation; and that not only as
good, but as best. Condensed from a Funeral Sermon by Thomas Burroughes, B.D.,
entitled, "A Sovereign Remedy for all kinds of Grief, "1657.
Ver. 2. I held my peace. A Christian being asked what fruit he had by Christ: Is not
this fruit, said he, not to be moved at your reproaches? In cases of this nature, we
must refer all to God; si tu tacueris, Deus loquitur; if thou hold thy peace, God
speaks for thee; and if God speaks for us, it is better than we can speak for
yourselves. David saith, Obmutui, quia tu fecisti. I held my peace, for it was thy
doing. Christopher Sutton, B.D., —1629, in Disce Vicere.
Ver. 2-9. An invalid who had been ordered a couple of pills, took them very
absurdly, for, in place of swallowing them at once, he rolled them about in his
mouth, ground them to pieces, and so tasted their full bitterness. Gotthold was
present, and thus mused. The insults and calumnies of a slanderer and adversary

22. are bitter pills, and all do not understand the art of swallowing without chewing
them. To the Christian, however, they are wholesome in many ways. They remind
him of his guilt, they try his meekness and patience, they show him what he needs to
guard against, and at last they redound to his honour and glory in the sight of him
for whose sake they were endured. In respect of the pills of slander, however, as well
as the others, it is advisable not to roll them about continually in our minds, or
judge of them according to the flesh, and the world's opinion. This will only increase
their bitterness, spread the savour of it to the tongue, and fill the heart with
proportional enmity. The true way is to swallow, keep silence, and forget. We must
inwardly devour our grief, and say, I will be dumb, and not open my mouth,
because thou didst it. The best antidotes to the bitterness of slander, are the sweet
promises and consolations of Scripture, of which not the least is this, "Blessed are
ye, when men shall revile you, and persecute you, and shall say all manner of evil
against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your
reward in heaven." Matthew 5:11-12. Alas, my God! how hard it is to swallow the
pills of obloquy, to bless them that curse me, to do good to them that hate me, and to
pray for them that despitefully use me! But, Lord, as thou wilt have it so, give it as
thou wilt have it, for it is a matter in which, without thy grace, I can do nothing!
Christian Scriver.
COFFMA , ""I was dumb with silence, I held my peace, even from good;
And my sorrow was stirred."
David did indeed refrain from speaking, even many of the good things, which he
might have said; and this is a hint that there might have been things "not so good,"
which he thought, but did not speak; however we shall not attempt to supply the
details on that, which are not in the text.
"And my sorrow was stirred" (Psalms 39:2). "The attempt to suppress his feelings
by not speaking of them provided no help at all but only increased his anguish."[11]
ELLICOTT, "(2) Even from good.—This interpretation, while following the LXX.,
Vulg., and most ancient versions, is suspicious, since the particle, rendered from, is
not generally used in this sense after a verb expressing silence. Indeed there is only
one instance which at all supports this rendering (1 Kings 22:3, margin). or 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 without profit. My sorrow was increased,” i.e., instead of
lessening my grief by silence, I only increased it.
Stirred.—The LXX. and Vulg. “renewed,” which is nearer the meaning than either
the Authorised Version or margin.

23. BE SO , "Verse 2
Psalms 39:2. I was dumb with silence — Or, I was dumb in silence; two words
expressing the same thing with greater force. I held my peace even from good — I
spake not a word, either good or bad, but remained, like a dumb man, in perfect
silence. I refrained even from giving God the glory, with respect to my illness, by
acknowledging his greatness and justice, and the nothingness and sinfulness of man.
Perhaps the reason why he would not speak at all before his enemies was, because
he was unwilling to give them an occasion of triumph, as he thought he should do if
he acknowledged his weakness and sin. But he could not bear this restraint long; it
became more and more grievous. My sorrow, he says, was stirred — My silence did
not assuage my grief, but increased it, as it naturally and commonly does. “There is
a time to keep silence,” says Dr. Horne, “because there are men who will not hear;
there are tempers, savage and sensual, as those of swine, before whom evangelical
pearls, or the treasures of heavenly wisdom, are not to be cast. This consideration
stirreth up fresh grief and trouble in a pious and charitable heart.”
PETT, "Psalms 39:2-3
‘I was dumb with silence,
I held my peace, even from good,
And my sorrow was stirred.
My heart was hot within me,
While I was musing the fire burned,
Then spoke I with my tongue.’
Thus he was ‘dumb with silence’, saying nothing, even about what was good, lest he
slip up with his tongue. But such was the force of the thoughts that were flowing
into his mind, that his sorrow was stirred, and his heart was hot within him. His
meditations were so powerful that they were too much for him to hold in. And thus
while he was musing a fire burned in his heart, and in the end he could no longer
keep silence.
COKE, "Verse 2
Psalms 39:2. I was dumb with silence— I was dumb in silence: I held my peace from
what is good; but my pain was irritated: i.e. "I refrained from speaking what is
good, from giving God the glory with relation to my illness, by acknowledging the
greatness and justice of God, and the nothingness and sinfulness of man." This
seems to shew, that the reason why he would not speak at all before his enemies was,
because he did not care to give them an occasion of triumph; as he must by
acknowledging his own weakness and sin. But he could not bear this restraint; it
grew worse and worse; and therefore he burst out, &c. Mudge. I have before
observed, and it is especially remarkable in the poetical parts of Scripture, that the
whole energy and beauty of the passages are frequently spoiled by the addition of
connective and other particles which are not in the Hebrew. There is a remarkable
instance in the next verse; which in the original is very expressive, My heart grew
hot within me—While I was musing, the fire flamed out:—I spake with my tongue.

24. 3 my heart grew hot within me.
While I meditated, the fire burned;
then I spoke with my tongue:
BAR ES, "My heart was hot within me - My mind became more and more
excited; my feelings more and more intense. The attempt to suppress my emotions only
more and more enkindled them.
While I was musing the fire burned - literally, “in my meditation the fire
burned.” That is, while I was dwelling on the subject; while I was agitating it in my mind;
while I thought about it - the flame was enkindled, and my thoughts found utterance. He
was unable longer to suppress his feelings, and he gave vent to them in words. Compare
Jer_20:9; Job_32:18-19.
Then spake I with my tongue - That is, in the words which are recorded in this
psalm. He gave vent to his pent-up feelings in the language which follows. Even though
there was a feeling of murmuring and complaining, he sought relief in stating his real
difficulties before God, and in seeking from him direction and support.
CLARKE,"My heart was hot within me - A natural feeling of repressed grief.
While I was musing - What was at first a simple sensation of heat produced a
flame; the fire broke out that had long been smothered. It is a metaphor taken from
vegetables, which, being heaped together, begin to heat and ferment, if not scattered and
exposed to the air; and will soon produce a flame, and consume themselves and every
thing within their reach.
GILL, "My heart was hot within me,.... Either with zeal for God; or rather with
envy at the prosperity of wicked men, and with impatience at his own afflictions;
while I was musing the fire burned; not the fire of the divine word, while he was
meditating upon it, which caused his heart to burn within him; nor the fire of divine
love, the coals whereof give a most vehement flame, when the love of God is shed abroad
in the heart, and the thoughts of it are directed by the Spirit of God to dwell in
meditation on it; but the fire of passion, anger, and resentment, while meditating on his
own adversity, and the prosperity of others;

25. then spake I with my tongue; and so broke the resolution he had made, Psa_39:1; he
spoke not for God, though to him; not by way of thankfulness for his grace and goodness
to him, in supporting him under his exercises; but in a way of complaint, because of his
afflictions; it was in prayer he spoke to God with his tongue, and it was unadvisedly with
his lips, as follows.
HE RY, " The less he spoke the more he thought and the more warmly. Binding the
distempered part did but draw the humour to it: My sorrow was stirred, my heart was
hot within me, Psa_39:3. He could bridle his tongue, but he could not keep his passion
under; though he suppressed the smoke, that was as a fire in his bones, and, while he
was musing upon his afflictions and upon the prosperity of the wicked, the fire burned.
Note, Those that are of a fretful discontented spirit ought not to pore much, for, while
they suffer their thoughts to dwell upon the causes of the calamity, the fire of their
discontent is fed with fuel and burns the more furiously. Impatience is a sin that has its
ill cause within ourselves, and that is musing, and its ill effects upon ourselves, and that
is no less than burning. If therefore we would prevent the mischief of ungoverned
passions, we must redress the grievance of ungoverned thoughts.
JAMISO ,"His emotions, as a smothered flame, burst forth.
CALVI , "3.My heart became hot within me He now illustrates the greatness of his
grief by the introduction of a simile, telling us that his sorrow, being internally
suppressed, became so much the more inflamed, until the ardent passion of his soul
continued to increase in strength. From this we may learn the very profitable lesson,
that the more strenuously any one sets himself to obey God, and employs all his
endeavors to attain the exercise of patience, the more vigorously is he assailed by
temptation: for Satan, whilst he is not so troublesome to the indifferent and careless,
and seldom looks near them, displays all his forces in hostile array against that
individual. If, therefore, at any time we feel ardent emotions struggling and raising
a commotion in our breasts, we should call to remembrance this conflict of David,
that our courage may not fail us, or at least that our infirmity may not drive us
headlong to despair. The dry and hot exhalations which the sun causes to arise in
summer, if nothing occurred in the atmosphere to obstruct their progress, would
ascend into the air without commotion; but when intervening clouds prevent their
free ascent, a conflict arises, from which the thunders are produced. It is similar
with respect to the godly who desire to lift up their hearts to God. If they would
resign themselves to the vain imaginations which arise in their minds, they might
enjoy a sort of unrestrained liberty to indulge in every fancy; but because they
endeavor to resist their influence, and seek to devote themselves to God,
obstructions which arise from the opposition of the flesh begin to trouble them.
Whenever, therefore, the flesh shall put forth its efforts, and shall kindle up a fire in
our hearts, let us know that we are exercised with the same kind of temptation
which occasioned so much pain and trouble to David. In the end of the verse he
acknowledges that the severity of the affliction with which he was visited had at
length overcome him, and that he allowed foolish and unadvised words to pass from
his lips. In his own person he sets before us a mirror of human infirmity, that, being

26. warned by the danger to which we are exposed, we may learn betimes to seek
protection under the shadow of God’s wings. When he says that he spake with his
tongue, it is not a superfluous mode of expression, but a true and fuller confession of
his sin, in that he had not only given way to sinful murmuring, but had even uttered
loud complaints.
SPURGEO , "Ver. 3. My heart was hot within me. The friction of inward thoughts
produced an intense mental heat. The door of his heart was shut, and with the fire
of sorrow burning within, the chamber of his soul soon grew unbearable with heat.
Silence is an awful thing for a sufferer, it is the surest method to produce madness.
Mourner, tell your sorrow; do it first and most fully to God, but even to pour it out
before some wise and godly friend is far from being wasted breath. While I was
musing the fire burned. As he thought upon the ease of the wicked and his own daily
affliction, he could not unravel the mystery of providence, and therefore he became
greatly agitated. While his heart was musing it was fusing, for the subject was
confusing. It became harder every moment to be quiet; his volcanic soul was tossed
with an inward ocean of fire, and heaved to and fro with a mental earthquake; and
eruption was imminent, the burning lava must pour forth in a fiery stream. Then
spake I with my tongue. The original is grandly laconic. I spake. The muzzled
tongue burst all its bonds. The gag was hurled away. Misery, like murder, will out.
You can silence praise, but anguish is clamorous. Resolve or no resolve, heed or no
heed, sin or no sin, the impetuous torrent forced for itself a channel and swept away
every restraint.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-9. See Psalms on "Psalms 39:2" for further information.
Ver. 3. My heart was hot within me, while I was musing the fire burned. They say of
the lodestone (that wonder in nature), when either by carelessness in keeping it, or
by some accident it loses its virtue, yet by laying it some good space of time in the
filings of steel, it will again recover its virtues: when the spirit of a Christian by not
looking well to it, loses of its heavenly heat and liveliness, the way of recovery is by
laying it asleep in this so warming and quickening meditation. Oh, how burning and
flaming may we often observe the spirit of the holy psalmist David, in his acting of
meditation! Musing made him hot, yea, burning hot at the heart. Thus often in the
beginning of a Psalm we find his heart low and discouraged, but as this musing was
acted and heightened, his spirit grew hotter, and at last flies all on a flame, flies up
to a very high pitch of heavenly heat. Oh, how do all the conscientious practisers of
meditation, ever and anon experience these happy, heavenly heats, and heart
enlargements! Ah, if all the saints' so glorious heart quickenings were gathered
together, what a rich chain of pearls, pearls of rare experiences, would they make
up of the heart warming efficacies of meditation! athanael Ranew.
Ver. 3. I was musing. What a blessed (shall I say duty or) privilege is prayer! ow
meditation is a help to prayer. Gersom calls it the nurse of prayer. Meditation is like
oil to the lamp; the lamp of prayer will soon go out unless meditation cherish and
support it. Meditation and prayer are like two turtles, if you separate one the other
dies; a cunning angler observes the time and season when the fish bite best, and then
he throws in the angle, when the heart is warmed by meditation, now is the best

27. season to throw in the angle of prayer, and fish for mercy. After Isaac had been in
the field meditating he was fit for prayer when he came home. When the gun is full
of powder it is fittest to discharge. So when the mind is full of good thoughts, a
Christian is fittest by prayer for discharge; now he sends up whole volleys of sighs
and groans to heaven. Meditation hath a double benefit in it, it pours in and pours
out; first it pours good thoughts into the mind, and then it pours out those thoughts
again into prayer; meditation first furnishes with matter to pray and then it
furnishes with a heart to pray. I was musing, saith David, and the very next words
are a prayer, "Lord, make me to know mine end." I muse on the works of thy
hands, I stretch forth my hands to thee. The musing of his head made way for the
stretching forth of his hands in prayer. When Christ was upon the Mount, then he
prayed: so when the soul is upon the mount of meditation, now it is in tune for
prayer. Prayer is the child of meditation: meditation leads the van, and prayer
brings up the rear. Thomas Watson.
Ver. 3. Musing. Meditation is prayer in bullion, prayer in the ore, soon melted and
run into holy desires. The laden cloud soon drops into rain, the piece charged soon
goes off when fire is put to it. A meditating soul is in proxima potentia to prayer.
This was an ejaculatory prayer shot from his soul when in the company of the
wicked. William Gurnall.
Ver. 3. The fire burned. My thoughts kindled my passions. Matthew Pool.
Ver. 3. The fire burned. Meditate so long till thou findest thy heart grow warm in
this duty. If, when a man is cold you ask how long he should stand by the fire? sure,
till he be thoroughly warm, and made fit for his work. So, Christian, thy heart is
cold; never a day, no, not the hottest day in summer, but it freezes there; now stand
at the fire of meditation till thou findest thy affections warmed, and thou art made
fit for spiritual service. David mused till his heart waxed hot within him. I will
conclude this with that excellent saying of Bernard: "Lord, I will never come away
from thee without thee." Let this be a Christian's resolution, not to leave off his
meditations of God till he find something of God in him; some moving of the bowels
after God; some flamings of love, Song of Solomon 5:4. Thomas Watson.
Ver. 3. His company was bad, but his thoughts were good; even while the wicked
was before him his heart was hot within him, while he was musing the fire burned.
His thoughts inflame his affections with holy zeal, and this holy fore, as by an ante-
peristasis, burnt so much the hotter for the frost of cursed contrariety that was
about it. When the careful magistrates or officers of a company break into a
suspected house in the nighttime, the great question is, What company have you
here? So when God breaks in upon our dark hearts, the enquiry is, What thoughts
have you here? Why do thoughts arise in your minds? Are ye not become judges of
evil thoughts? Lu 24:38, James 2:4. Faithful Teat.
Ver. 3. The spake I with my tongue, Lord, etc. It is, indeed, a happy circumstance
when that silence which has long been preserved is first broken before the Lord.
John Morison.
COFFMA , "Verse 3
"My heart was hot within me;
While I was musing the fire burned;

28. Then spake I with my tongue."
"The fire burned" (Psalms 39:3). In our view, this is the same situation that once
confronted Jeremiah, who wrote: "If I say I will not make mention of him, nor
speak any more in his name, then there is in my heart a burning fire shut up in my
bones; and I am weary with forbearing, and cannot contain" (Jeremiah 20:9). There
was no rebuke upon Jeremiah for this failure to keep silence; and we feel sure that
none was due David for his failure to keep it here.
Silence is not the final answer to man's problems, however distressing they may be.
"The internal pressure upon David became too great; and finally he spoke."[12]
BE SO , "Psalms 39:3. My heart was hot within me — Though I said nothing, I
could not but have many affecting thoughts: and “the fire of divine charity, thus
prevented from diffusing itself for the illumination and warmth of those around it,
presently ascended, in a flame of devotion, toward heaven.” While I was musing —
While this fire “continued to be fed, and preserved in brightness and vigour, by
meditation on the goodness of God, and the ingratitude of man; the transient
miseries of time, and the durable glories of eternity;” the fire burned — My
thoughts kindled into passions, which could no longer be confined. Then spake I
with my tongue — The ardour of my soul broke forth into such expressions as these
that follow. “It is remarkable,” says Dr. Dodd, “in the poetical parts of Scripture,
that the whole energy and beauty of the passages are frequently spoiled by the
addition of connective particles, which are not in the Hebrew. There is a remarkable
instance in this verse, which, in the original, is very expressive, My heart grew hot
within me — while I was musing, the fire flamed out: I spake with my tongue.
4 “Show me, Lord, my life’s end
and the number of my days;
let me know how fleeting my life is.

29. BAR ES, "Lord, make me to know mine end - This expresses evidently the
substance of those anxious and troubled thoughts Psa_39:1-2 to which he had been
unwilling to give utterance. His thoughts turned on the shortness of life; on the mystery
of the divine arrangement by which it had been made so short; and on the fact that so
many troubles and sorrows had been crowded into a life so frail and so soon to
terminate. With some impatience, and with a consciousness that he had been indulging
feelings on this subject which were not proper, and which would do injury if they were
expressed “before men,” he now pours out these feelings before God, and asks what is to
be the end of this; how long this is to continue; when his own sorrows will cease. It was
an impatient desire to know when the end would be, with a spirit of insubmission to the
arrangements of Providence by which his life had been made so brief, and by which so
much suffering had been appointed.
And the measure of my days, what it is - How long I am to live; how long I am to
bear these accumulated sorrows.
That I may know how frail I am - Margin: “What time I have here.” Prof.
Alexander renders this: “when I shall cease.” So DeWette. The Hebrew word used here -
‫חדל‬ châdêl - means “ceasing to be;” hence, “frail;” then, destitute, left, forsaken. An exact
translation would be, “that I may know at what (time) or (point) I am ceasing, or about
to cease.” It is equivalent to a prayer that he might know when these sufferings - when a
life so full of sorrow - would come to an end. The language is an expression of
impatience; the utterance of a feeling which the psalmist knew was not right in itself,
and which would do injury if expressed before men, but which the intensity of his
feelings would not permit him to restrain, and to which he, therefore, gives utterance
before God. Similar expressions of impatience in view of the sufferings of a life so short
as this, and with so little to alleviate its sorrows, may be seen much amplified in Job 3:1-
26; Job_6:4-12; Job_7:7; Job_14:1-13. Before we blame the sacred writers for the
indulgence of these feelings, let us carefully examine our own hearts, and recall what has
passed through our own minds in view of the mysteries of the divine administration; and
let us remember that one great object of the Bible is to record the actual feelings of men -
not to vindicate them, but to show what human nature is even in the best circumstances,
and what the human heart is when as yet but partially sanctified.
CLARKE,"Lord, make me to know mine end - I am weary of life; I wish to know
the measure of my days, that I may see how long I have to suffer, and how frail I am. I
wish to know what is wanting to make up the number of the days I have to live.
GILL, "Lord, make me to know mine end,.... Not Christ, the end of the law for
righteousness, as Jerom interprets it; nor how long he should live, how many days,
months, and years more; for though they are known of God, they are not to be known by
men; but either the end of his afflictions, or his, latter end, his mortal state, that he
might be more thoughtful of that, and so less concerned about worldly things, his own
external happiness, or that of others; or rather his death; see Job_6:11; and his sense is,
that he might know death experimentally; or that he might die: this he said in a sinful
passionate way, as impatient of his afflictions and exercises; and in the same way the
following expressions are to be understood;
and the measure of my days, what it is; being desirous to come to the end of it;

30. otherwise he knew it was but as an hand's breadth, as he says in Psa_39:5;
that I may know how frail I am; or "what time I have here"; or "when I shall cease
to be" (u); or, as the Targum is, "when I shall cease from the world"; so common it is for
the saints themselves, in an angry or impatient fit, to desire death; see Job_7:15; and a
very rare and difficult thing it is to wish for it from right principles, and with right views,
as the Apostle Paul did, Phi_1:23.
HE RY, " When he did speak, at last, it was to the purpose: At the last I spoke with
my tongue. Some make what he said to be the breach of his good purpose, and conclude
that, in what he said, he sinned with his tongue; and so they make what follows to be a
passionate wish that he might die, like Elijah (1Ki_19:4) and Job, Job_6:8, Job_6:9. But
I rather take it to be, not the breach of his good purpose, but the reformation of his
mistake in carrying it too far; he had kept silence from good, but now he would so keep
silence no longer. He had nothing to say to the wicked that were before him, for to them
he knew not how to place his words, but, after long musing, the first word he said was a
prayer, and a devout meditation upon a subject which it will be good for us all to think
much of.
1. He prays to God to make him sensible of the shortness and uncertainty of life and
the near approach of death (Psa_39:4): Lord, make me to know my end and the
measure of my days. He does not mean, “Lord, let me know how long I shall live and
when I shall die.” We could not, in faith, pray such a prayer; for God has nowhere
promised to let us know, but has, in wisdom, locked up that knowledge among the secret
things which belong not to us, nor would it be good for us to know it. But, Lord, make
me to know my end, means, “Lord, give me wisdom and grace to consider it (Deu_
32:29) and to improve what I know concerning it.” The living know that they shall die
(Ecc_9:5), but few care for thinking of death; we have therefore need to pray that God by
his grace would conquer that aversion which is in our corrupt hearts to the thoughts of
death. “Lord, make me to consider,” (1.) “What death is. It is my end, the end of my life,
and all the employments and enjoyments of life. It is the end of all men,” Ecc_7:2. It is a
final period to our state of probation and preparation, and an awful entrance upon a
state of recompence and retribution. To the wicked man it is the end of all joys; to a
godly man it is the end of all griefs. “Lord, give me to know my end, to be better
acquainted with death, to make it more familiar to me (Job_17:14), and to be more
affected with the greatness of the change. Lord, give me to consider what a serious thing
it is to die.” (2.) “How near it is. Lord, give me to consider the measure of my days, that
they are measured in the counsel of God” (the end is a fixed end, so the word signifies;
my days are determined, Job_14:5) “and that the measure is but short: My days will
soon be numbered and finished.” When we look upon death as a thing at a distance we
are tempted to adjourn the necessary preparations for it; but, when we consider how
short life is, we shall see ourselves concerned to do what our hand finds to do, not only
with all our might, but with all possible expedition. (3.) That it is continually working in
us: “Lord, give me to consider how frail I am, how scanty the stock of life is, and how
faint the spirits which are as the oil to keep that lamp burning.” We find by daily
experience that the earthly house of this tabernacle is mouldering and going to decay:
“Lord, make us to consider this, that we may secure mansions in the house not made
with hands.”
JAMISO ,"Some take these words as those of fretting, but they are not essentially
such. The tinge of discontent arises from the character of his suppressed emotions. But,

31. addressing God, they are softened and subdued.
make me to know mine end — experimentally appreciate.
how frail I am — literally, “when I shall cease.”
CALVI , "4.O Jehovah! cause me to know my end. It appears from this, that David
was transported by an improper and sinful excess of passion, seeing he finds fault
with God. This will appear still more clearly from the following verses. It is true,
indeed, that in what follows he introduces pious and becoming prayers, but here he
complains, that, being a mortal man, whose life is frail and transitory, he is not
treated more mildly by God. Of this, and similar complaints, the discourses of Job
are almost full. It is, therefore, not without anger and resentment that David speaks
in this manner: “O God, since thou art acting with so much severity towards me, at
least make me to know how long thou hast appointed me to live. But is it so, that my
life is but a moment, why then dost thou act with so great rigour? and why dost thou
accumulate upon my head such a load of miseries, as if I had yet many ages to live?
What does it profit me to have been born, if I must pass the period of my existence,
which is so brief, in misery, and oppressed with a continued succession of
calamities?”
Accordingly, this verse should be read in connection with the following one. Behold,
thou hast made my days as a hand-breadth. A hand-breadth is the measure of four
fingers, and is here taken for a very small measure; as if it had been said, the life of
man flies swiftly away, and the end of it, as it were, touches the beginning. Hence the
Psalmist concludes that all men are only vanity before God. As to the meaning of the
words, he does not ask that the brevity of human life should be shown to him, as if
he knew it not. There is in this language a kind of irony, as if he had said, Let us
count the number of the years which still remain to me on earth, and will they be a
sufficient recompense for the miseries which I endure? Some render the word ‫,חדל‬
chedel, mundane; and others temporal, that is to say, that which endures only for a
time. But the latter rendering is not appropriate in this place: for David does not as
yet expressly declare the shortness of his life, but continues to speak on that subject
ambiguously. If the word mundane is adopted, the sense will be, Show me whether
thou wilt prolong my life to the end of the world. But in my judgment, the
translation which I have followed is much more appropriate; and, besides, there
may have been a transposition of the letters ‫,ד‬ daleth, and ‫,ל‬ lamed, making the
word chedel for cheled. It may, however, very properly be taken for an age or
period of life. (66) When he says that his age is, as it were, nothing before God, in
order to excite God so much the more to pity and compassion, he appeals to him as a
witness of his frailty, intimating, that it is not a thing unknown to him how
transitory and passing the life of man is. The expression, wholly or altogether
vanity, (67) implies that among the whole human race there is nothing but vanity.
He declares this of men, even whilst they are standing; (68) that is to say, when,
being in the prime and vigor of life, they wish to be held in estimation, and seem to
themselves to be men possessed of considerable influence and power. It was the
pangs of sorrow which forced David to give utterance to these complaints; but it is