Psalm 39

Introduction.—Ps. 39 is a penitential elegy which Ewald called “the most beautiful of all elegies in the Psalter.” It is the poignant expression of a soul at first unable to speak its grief. Incapable of repressing his emotions forever, the psalmist finally pours out his heart to God. There is in this psalm only one gleam of light, the profession of faith, “my hope is in thee” (v. 7). Like Job, the psalmist is concerned with the problem of suffering under the rule of a good God.

On the superscription see pp. 616, 627.

1. I said. David resolved not to sin in speech (see James 3:2; cf. Job 2:10).

Bridle. Heb. machsom, “a muzzle,” from the root chasam, translated “muzzle” in Deut. 25:4. Compare James 3:2–4.

Before me. The psalmist did not want his complaint to strengthen the wicked in their hostility to God (see Ps. 73:15). Evil men misuse and wrongly interpret our doubts.

2. Dumb. Compare Ps. 38:13.

Was stirred. Repressed feelings may be intensified (see Jer. 20:9). Expression gives relief.

3. Then spake I. Finally, the fire of his pent-up feelings burst into flame, and he broke the silence. Verses 4–13 are the expression of his feelings, to which vs. 1–3 are only the introduction.

4. End. The substance of the psalmist’s troubled thoughts is expressed in the first clause of this verse. The psalmist wants to have a proper sense of the brevity and uncertainty of human life, that he may rest in the consciousness of God’s care.

How frail I am. Compare Job 3.

5. As an handbreadth. Literally, “as handbreadths,” meaning, obviously, a few.

The handbreadth was one of the smaller measures, being equal to 1/6 cu., or approximately 2.9 in. or 7.4 cm. (see Vol. I, p. 165).

Age. Heb. cheled, here the duration of life. Compare Ps. 90:4–6.

At his best state. Literally, “standing firm.” Life is so short and we accomplish so little during our brief lives that it is natural for all of us at times to inquire why God made us so.

Selah. See p. 629.

6. Vain shew. Heb. selem, “an image,” here a transient image.

Disquieted in vain. Man is restless, full of anxiety, active, but what does he accomplish (see James 4:13, 14)?

Heapeth up riches. The psalmist sees the phantoms called men spending most of their energy amassing wealth, at the same time recognizing that they have no control over their wealth after death (see Job 27:16–19; Eccl. 2:18, 21).

7. And now. There is a sudden turn from the consideration of the vanity of man’s present life to the thought of God as the source of man’s hope. This is the single gleam of light in the elegy.

8. From all my transgressions. The psalmist believes that forgiveness will bring deliverance from trouble, for he holds his trouble to be the result of transgression.

Foolish. Heb. nabal, frequently translated “fool” (2 Sam. 3:33; Ps. 14:1; 53:1; etc.). The psalmist is jealous for God’s honor. He believes that if God does not deliver him, he will be ridiculed by the godless, who will rejoice in visible proof that God does not concern Himself with man.

9. Dumb. Compare v. 2.

Because thou didst it. The psalmist attempted to solve his problem by a blind submission to the will of God. Many attempt to solve the problem of suffering in the same way. They try to convince themselves that if God sends the punishment, it must be right and good. Like the psalmist, they do not understand the true philosophy of suffering (see on Ps. 38:3). Instead of recognizing Satan as the true author of disease and affliction, and God as the one who is working out the devices of the enemy for the good of the sufferer (see DA 471), they see disease and death as proceeding from God, as punishment arbitrarily inflicted on account of transgression.

10. Remove. It is proper to pray that the stroke of the enemy be removed (see 2 Cor. 12:8), but the petitioner should fully submit to the divine will (see Luke 22:42). God alone can judge the case in the light of all the issues involved in the great controversy. It is our part to remove any hindrances to what Heaven would like to accomplish for us, then to leave the results with God. If the stroke is not removed, we should say with Paul, “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Cor. 12:9).

Stroke. Heb. negaФ (see on Ps. 38:11).

11. With rebukes. See on Ps. 38:3.

Like a moth. See Isa. 51:8; Hosea 5:12.

Selah. See p. 629.

12. At my tears. Verses 12, 13 describe the psalmist’s final plea.

Stranger. Compare Gen. 15:13; Ex. 2:22.

Sojourner. Heb. toshab, “one who settles for a time in a country, but is not a citizen of it” (see 1 Chron. 29:15).

As all my fathers. See Gen. 47:9; Heb. 11:13–15.

13. Spare me. Literally, “turn your gaze from me.” Do not continue to afflict me. In contrast with the usual prayer for God to look toward him and help, the psalmist now prays that God may turn away from him what to the psalmist is His punishing glance.

Recover strength. Literally, “brighten up.”

Be no more. Compare Ps. 6:5; Job 14:1–12. The psalm ends in a tone of deep sorrow, sustaining the almost unbroken unity of thought of the elegy (see v. 7).

Ellen G. White comments

3 CS 18; MB 69; 2T 504

6 COL 258

11 FE 331