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Text -- Psalms 39:1 (NET)

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Context
Psalm 39
39:1 For the music director, Jeduthun; a psalm of David. I decided, “I will watch what I say and make sure I do not sin with my tongue. I will put a muzzle over my mouth while in the presence of an evil man.”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel
 · Jeduthun a Levite whose descendants returned from exile


Dictionary Themes and Topics: Watchfulness | Speaking | Psalms | Prudence | PSALMS, BOOK OF | Muzzle | Jeduthun | HEED | David | DUMB | Bridle | BIT AND BRIDLE | Afflictions and Adversities | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 39:1 - -- I fully resolved.

I fully resolved.

Wesley: Psa 39:1 - -- To order all my actions right, and particularly to govern my tongue.

To order all my actions right, and particularly to govern my tongue.

JFB: Psa 39:1 - -- 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 p...

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. (Psa 39:1-13)

JFB: Psa 39:1 - -- Or, "resolved."

Or, "resolved."

JFB: Psa 39:1 - -- Watch.

Watch.

JFB: Psa 39:1 - -- Conduct, of which the use of the tongue is a part (Jam 1:26).

Conduct, of which the use of the tongue is a part (Jam 1:26).

JFB: Psa 39:1 - -- Literally, "muzzle for my mouth" (compare Deu 25:4).

Literally, "muzzle for my mouth" (compare Deu 25:4).

JFB: Psa 39:1 - -- In beholding their prosperity (Psa 37:10, Psa 37:36).

In beholding their prosperity (Psa 37:10, Psa 37:36).

Clarke: Psa 39:1 - -- 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...

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, lest I offend my God, or give my adversaries any cause to speak evil of me.

Calvin: Psa 39:1 - -- 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 inclinati...

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 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.

TSK: Psa 39:1 - -- I said : Psa 119:9; 1Ki 2:4; 2Ki 10:31; Pro 4:26, Pro 4:27; Heb 2:1 that I : Psa 12:4, Psa 73:8, Psa 73:9, Psa 141:3; Pro 18:21, Pro 21:23 my mouth : ...

I said : Psa 119:9; 1Ki 2:4; 2Ki 10:31; Pro 4:26, Pro 4:27; Heb 2:1

that I : Psa 12:4, Psa 73:8, Psa 73:9, Psa 141:3; Pro 18:21, Pro 21:23

my mouth : etc. Heb. a bridle, or muzzle, for my mouth, Jam 1:26, Jam 3:2-8

while : Amo 5:13; Mic 7:5, Mic 7:6; Col 4:5

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 39:1 - -- 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...

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, 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."

PBC: Psa 39:1 - -- See Philpot: THE SOLEMN APPEAL AND EARNEST CRY OF A WAITING SOUL

See Philpot: THE SOLEMN APPEAL AND EARNEST CRY OF A WAITING SOUL

Haydock: Psa 39:1 - -- Christ's coming, and redeeming mankind. Be pleased. The rest is nearly transcribed, Psalm lxix. (Calmet) --- The Church prays for her weak member...

Christ's coming, and redeeming mankind.

Be pleased. The rest is nearly transcribed, Psalm lxix. (Calmet) ---

The Church prays for her weak members. (Worthington)

Haydock: Psa 39:1 - -- Psalm. Protestants intimate that this was not in the Hebrew; but we find mizmor, "canticle," which is equivalent. (Haydock) --- David speaks of ...

Psalm. Protestants intimate that this was not in the Hebrew; but we find mizmor, "canticle," which is equivalent. (Haydock) ---

David speaks of his own restoration to health as a figure of Jesus Christ, who is principally intended, Hebrews x. 7. The end of the psalm is nearly the same with the 69th. (Calmet) ---

Some arbitrarily (Berthier) explain the words with relation to the revolt of Absalom. (Bossuet) ---

Others think it may refer to the captives, (Ven. Bede) to Daniel, or Jeremias, rescued from prison. See Theodoret, who explains it of men waiting for the general resurrection. It may express the sentiments of the Church, when the persecutions ceased. (Euthymius) ---

Christ sometimes speaks in his own name, and sometimes in that of his members. (St. Ambrose; St. Augustine) (Calmet) ---

It is certain that David had Christ in view; and if he alludes to himself, it is only as the figure of him. (Berthier)

Gill: Psa 39:1 - -- 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 purp...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 39:1 The psalmist wanted to voice a lament to the Lord (see vv. 4-6), but he hesitated to do so in the presence of evil men, for such words might be sinful...

Geneva Bible: Psa 39:1 "To the chief Musician, [even] to ( a ) Jeduthun, A Psalm of David." I said, ( b ) I will take heed to my ways, that I sin not with my tongue: I will ...

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 39:1-13 - --1 David's care of this thoughts.4 The consideration of the brevity and vanity of life;7 the reverence of God's judgments,10 and prayer, are his bridle...

MHCC: Psa 39:1-6 - --If an evil thought should arise in the mind, suppress it. Watchfulness in the habit, is the bridle upon the head; watchfulness in acts, is the hand up...

Matthew Henry: Psa 39:1-6 - -- 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 though...

Keil-Delitzsch: Psa 39:1-3 - -- (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 ...

Constable: Psa 39:1-13 - --Psalm 39 David seems to have composed this psalm during a prolonged illness that almost proved fatal (cf...

Constable: Psa 39:1-5 - --1. The brevity of life 39:1-6 39:1-3 David harbored some strong feelings that he refrained from expressing publicly. As a fire within him they burned ...

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 39 (Chapter Introduction) Overview Psa 39:1, David’s care of this thoughts; Psa 39:4, The consideration of the brevity and vanity of life; Psa 39:7, the reverence of God...

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 39 (Chapter Introduction) THE ARGUMENT This Psalm was written by David when his mind was much discomposed and disquieted with the contemplation of the prosperity of sinners,...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 39 (Chapter Introduction) (Psa 39:1-6) David meditates on man's frailty. (Psa 39:7-13) He applies for pardon and deliverance.

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 39 (Chapter Introduction) 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 ...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 39 (Chapter Introduction) 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 J...

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