Bibelkommentare

David seems to have been in a great strait when he penned this psalm, and, upon some account or other, very uneasy; for it is with some difficulty that he conquers his passion, and composes his spirit himself to take that good counsel which he had given to others (Ps 37:1-40) to rest in the Lord, and wait patiently for him, without fretting; for it is easier to give the good advice than to give the good example of quietness under affliction. What was the particular trouble which gave occasion for the conflict David was now in does not appear. Perhaps it was the death of some dear friend or relation that was the trial of his patience, and that suggested to him these meditations of morality; and at the same time, it should seem too, he himself was weak and ill, and under some prevailing distemper. His enemies likewise were seeking advantages against him, and watched for his halting, that they might have something to reproach him for. Thus aggrieved, I. He relates the struggle that was in his breast between grace and corruption, between passion and patience, Ps 39 1-3. II. He meditates upon the doctrine of man's frailty and mortality, and prays to God to instruct him in it, Ps 39 4-6. III. He applies to God for the pardon of his sons, the removal of his afflictions, and the lengthening out of his life till he was ready for death, Ps 39 7-13. This is a funeral psalm, and very proper for the occasion; in singing it we should get our hearts duly affected with the brevity, uncertainty, and calamitous state of human life; and those on whose comforts God has, by death, made breaches, will find this psalm of great use to them, in order to their obtaining what we ought much to aim at under such an affliction, which is to get it sanctified to us for our spiritual benefit and to get our hearts reconciled to the holy will of God in it.

This psalm purports to be a Psalm of David, but the special occasion in his life when it was composed is not specified, and it cannot now be ascertained. It was evidently, like the previous psalm, in a time of affliction, but to what particular affliction it refers is unknown. It is, however, of so general a character, and expresses feelings which so often spring up in the mind of the afflicted, that it is adapted for general use in the world, and nothing would be gained, perhaps, if we could ascertain the particular trial in the life of the author of the psalm to which it had referred. On the meaning of the phrase in the title, "To the chief Musician," see the notes at the title to Psalm 4:1-8. The addition to that in this place, "to Jeduthun," implies, according to the rendering in our common version, that "Jeduthun," at the time when the psalm was composed, occupied that position; and this is probable. The word Jeduthun means properly "praising, celebrating;" but here it is used evidently as a proper name, and designates someone who was placed over the music, or who had charge of it. The reference is to one of the choristers appointed by David. Jeduthun is expressly mentioned, among others, as having been appointed for this service, 1 Chronicles 16:41 : "And with them Heman and Jeduthun ... to give thanks to the Lord." So, also, Psalm 39:1-13 :Psalm 42:"And with them Heman and Jeduthun, with trumpets and cymbals for those that should make a sound, and with musical instruments of God." See, also, 1 Chronicles 25:6; 2 Chronicles 35:15. It would seem, also, from Nehemiah 11:17, that his descendants held the same office in his time.

The psalm was composed by one who was in trouble, and who had such thoughts in his affliction that he did not dare to express them for fear that they would do injury to the cause of religion. He was sad and dispirited. He could not understand the reason of the divine dealings. He did not know why he was thus afflicted. He did not see the justice, the propriety, or the benevolence of the divine arrangements by which the life of man was made so short and so vain, and by which he was called to suffer so much. There was, in his case, a conscious spirit of complaining against the divine arrangements; or there was so much that, in his view, was mysterious and apparently inconsistent with benevolence in the divine dealings, that he did not dare to express what was going on in his own mind, or to give vent to the secret thoughts of his soul; and he therefore resolved that he would keep silence, and would say nothing on the subject, especially when the wicked were before him. He bore this as long as he could, and then he gave vent to his suppressed emotions, and sought comfort in prayer.

The psalm, therefore, consists of two parts:

I. His purpose to keep silence; to say nothing; to suppress the emotions which were struggling in his bosom, or not to give utterance to what was passing in his mind, lest, by such an expression, he should strengthen and confirm the wicked in what they were thinking about, or in their views of God. So far did he carry this, that he says he resolved to hold his "peace even from good;" that is, he resolved that he would say nothing, lest he should be tempted to say something which would injure the cause of religion, and which he would have occasion to regret, Psalm 39:1-2.

II. The fact that he was constrained to speak; that he could not confine his thoughts to his own bosom; that he was in such anguish that he "must" find relief by giving utterance to what was passing in his soul. This occupies the remainder of the psalm, Psalm 39:3-13. This part of the psalm embraces the following points:

(1) The depth and anguish of his feeling; the fact that his feelings became so intense, like a pent-up fire in his bosom, that he could not but speak and make known his thoughts, Psalm 39:3.

(2) The utterance in words of the thoughts which he had been cherishing, which gave him so much trouble, and which he had been unwilling to express before the wicked, lest he should confirm them in their views about God and his dealings, Psalm 39:4-6. These thoughts pertained to his contemplation of human life - its brevity, its vanity, and its sorrows; to his doubts and perplexities about the purpose for which such a being as man was made; and to the darkness of his own mind concerning the reasons why God had made man thus, and why he dealt thus with him. Why was life so short? Why was it so vain? Why was it so full of sorrow?

(3) his calmest appeal to God in this state of mind, Psalm 39:7-13.

(a) He says that his only hope was in God, Psalm 39:7.

(b) He asks for deliverance from his transgressions - that is, here, from the calamities which had come upon him for his sins, Psalm 39:8.

(c) He says that he had been dumb before God, and had endeavored not to complain at his dealings, Psalm 39:9.

(d) He refers to the fact that when God undertakes to rebuke man for his iniquity, man cannot stand before him - that his beauty is made to consume away like a moth, Psalm 39:10-11.

(e) He earnestly cries, therefore, to God, and prays that he would deliver him, Psalm 39:12-13. He asks for strength in these struggles and trials, before he should go forth and be no more.

The psalm will be found to express feelings which often pass through the minds of even good men in regard to the mysteries of our condition here, and will be found to be adapted to calm down those feelings which often arise in the soul, and which could not be expressed without doing injury by paining the hearts of the good, and by confirming the wicked in their notions; to silence the complaints of the heart; and to bring the soul into a state of humble acquiescence before God under a recognition that all the events of life are controlled by his hand.

The psalmist's care and watchfulness over his thoughts, tongue, and actions, Psalm 39:1-3. He considers the brevity and uncertainty of human life, Psalm 39:4-7; prays for deliverance from sin, Psalm 39:8-11; and that he may be protected and spared till he is fitted for another world, Psalm 39:12, Psalm 39:13.

The title says, To the chief Musician, Jeduthun himself, A Psalm of David. It is supposed that this Jeduthun is the same with Ethan, 1 Chronicles 6:44, compared with 1 Chronicles 16:41; and is there numbered among the sons of Merari. And he is supposed to have been one of the four masters of music, or leaders of bands, belonging to the temple. And it is thought that David, having composed this Psalm, gave it to Jeduthun and his company to sing. But several have supposed that Jeduthun himself was the author. It is very likely that this Psalm was written on the same occasion with the preceding. It relates to a grievous malady by which David was afflicted after his transgression with Bath-sheba. See what has been said on the foregoing Psalm.

INTRODUCTION TO Psalm 39

To the chief Musician, even to Jeduthun, a Psalm of David. Some take Jeduthun to be the name of a musical instrument, as Jarchi, on which, and others the first word of a song, to the tune of which, this psalm was sung, as Aben Ezra; though it seems best, with Kimchi and others, to understand it as the name of the chief musician, to whom this psalm was sent to be made use of in public service; since Jeduthun was, with his sons, appointed by David to prophesy with harps and psalteries, and to give praise and thanks unto the Lord, 1 Chronicles 16:41; he is the same with Ethan (s). The occasion of it is thought, by some, to be the rebellion of his son Absalom; so Theodoret thinks it was written when he fled from Absalom, and was cursed by Shimei; or rather it may be some sore affliction, which lay upon David for the chastisement of him; see Psalm 39:9; and the argument of the psalm seems to be much the same with that of the preceding one, as Kimchi observes.

(s) Vid. Hiller. Onomastic. Sacr. p. 513, 805.

XXXIX.

“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 Notes, 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 (Psalm 39:5; Psalm 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 (1Chronicles 15:17) the Merarite, who with Heman the Korahite and Asaph the Gershonite were appointed musical directors (1Chronicles 15:19) of the Temple service. (Comp. titles of Psalms 62, 77)

This Psalm, which is pronounced by Ewald to be “indisputably the most beautiful of all the elegies in the Psalter,” is a sequel to the preceding one. The situation of the Psalmist is in the main the same. Prolonged sickness has brought him to the very edge of the grave. But the crisis of suffering is over, and the taunts of his enemies have ceased for the time.

The Psalm consists of four stanzas, the first three containing three verses each, and the fourth four verses, which fall into two pairs.

The outline of the contents is as follows:

i. As he compares his lot of suffering with the prosperity of the wicked, the Psalmist is tempted to murmur, and resolves to meet the temptation by silence. But the fire of emotion refuses to be suppressed (Psalm 39:1-3).

ii. He is forced to seek relief in prayer that he may be taught to understand the transitoriness of human life and the vanity of worldly aims (Psalm 39:4-6).

iii. Thus he is brought to feel that his only hope is in Jehovah, to Whom he turns in silent resignation (Psalm 39:7-9).

iv. Then, pleading the frailty and the shortness of human life, he prays for relief and respite (Psalm 39:10-13).

In order rightly to understand this Psalm, as well as Psalms 38, it must be remembered (1) that sickness was popularly regarded as a proof of God’s displeasure: (2) that to ancient Israel it seemed that death must be an interruption of fellowship with God (Introd. p. xciii ff.).

This Psalm, like Psalms 38, 40, has been regarded by some critics as the utterance of the nation rather than of an individual. But however well it may admit of such an application, this can hardly have been the original meaning.

The Psalm is closely connected in thought and language with Psalms 38 Cp. Psalm 39:2; Psalm 39:9 with Psalm 38:13-14; Psalm 39:7 with Psalm 38:15; Psalm 39:8 with Psalm 38:16; Psalm 38:10-11 with Psalm 38:1-3; Psalm 38:11. It is also related to Psalms 62. Both Psalms are marked by the same hope in God, and the same view of the vanity of life: and in both the word ak, ‘only’ or ‘surely,’ is characteristic. The parallels with the Book of Job should also be noticed. See note on Psalm 39:13.

The title should be rendered, For the Chief Musician Jeduthun. Jeduthun, whose name appears again in the titles of Psalms 62, 77, is mentioned in 1 Chronicles 16:41 f.; Psalm 25:1 ff.; 2 Chronicles 5:12; 2 Chronicles 35:15, along with Heman and Asaph, as one of the directors of the Temple music. He appears to have been also called Ethan (1 Chronicles 15:17 ff.).

Ps 39:1-13.

To Jeduthun

(1Ch 16:41, 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.

1. I said--or, "resolved."

will take heed--watch.

ways--conduct, of which the use of the tongue is a part

(Jas 1:26).

bridle--literally, "muzzle for my mouth" (compare

De 25:4).

while . . . before me--in beholding their prosperity

(Ps 37:10, 36).

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 Psalm 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, 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. Deuteronomy 25:4 : "thou shalt not muzzle the ox when he treadeth out the corn." See the notes at 1 Corinthians 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 Psalm 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."