Text -- Psalms 39:7 (NET)

39:7 But now, O Lord, upon what am I relying? You are my only hope!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 39:7

Seeing this life and all its enjoyments are so vain and short.

Wesley: Psa 39:7

I will seek for happiness no where but in God.

JFB: Psa 39:4-7

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, addressing God, they are softened and subdued.

JFB: Psa 39:4-7

Experimentally appreciate.

JFB: Psa 39:4-7

Literally, "when I shall cease."

JFB: Psa 39:7

The interrogation makes the implied negative stronger. Though this world offers nothing to our expectation, God is worthy of all confidence.

Clarke: Psa 39:7

And now, Lord, what wait I for? - Have I any object of pursuit in life, but to regain thy favor and thine image.

Calvin: Psa 39:7

7.And now, O Lord! what do I wait for? David, having acknowledged that his heart had been too much under the influence of ardent and impetuous emotion, from which he had experienced great disquietude, now returns to a calm and settled state of mind; and from this what I have before stated is rendered still more obvious, namely, that this psalm consists partly of appropriate prayers and partly of inconsiderate complaints. I have said that David here begins to pray aright. It is true, that even worldly men sometimes feel in the very same way in which David here acknowledges that he felt; but the knowledge of their own vanity does not lead them so far as to seek substantial support in God. On the contrary, they rather wilfully render themselves insensible, that they may indulge undisturbed in their own vanity. We may learn from this passage, that no man looks to God for the purpose of depending upon him, and resting his hope in him, until he is made to feel his own frailty, yea, and even brought to nought. There is tacitly great force in the adverb now, as if David had said, The flattery and vain imaginations by which the minds of men are held fast in the sleep of security no longer deceive me, but I am now fully sensible of my condition. But we must go beyond this elementary stage; for it is not enough, that, being aroused by a sense of our infirmity, we should seek with fear and trembling to know our duty, unless at the same time God manifest himself to us, on whom alone all our expectation should depend. Accordingly, as it serves no end for worldly men to be convinced of their utter vanity, because, although convinced of this, they never improve by it, let us learn to press forward and make still further progress, in order that, being as it were dead, we may be quickened by God, whose peculiar office it is to create all things out of nothing; for man then ceases to be vanity, and begins to be truly something, when, aided by the power of God, he aspires to heavenly things.

TSK: Psa 39:7

what wait : Psa 130:5, Psa 130:6; Gen 49:18; Luk 2:25

hope : Psa 38:15, Psa 119:81, Psa 119:166; Job 13:15; Rom 15:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 39:7

And now, Lord, what wait I for? - From the consideration of a vain world - of the fruitless efforts of man - of what so perplexed, embarrassed, and troubled him - the psalmist now turns to God, and looks to him as the source of consolation. Turning to Him, he gains more cheerful views of life. The expression "What wait I for?"means, what do I now expect or hope for; on what is my hope based; where do I find any cheerful, comforting views in regard to life? He had found none in the contemplation of the world itself, in man and his pursuits; in the course of things so shadowy and so mysterious; and he says now, that he turns to God to find comfort in his perplexities.

My hope is in thee - In thee alone. My reliance is on thee; my expectation is from thee. It is not from what I see in the world; it is not in my power of solving the mysteries which surround me; it is not that I can see the reason why these shadows are pursuing shadows so eagerly around me; it is in the God that made all, the Ruler over all, that can control all, and that can accomplish His own great purposes in connection even with these moving shadows, and that can confer on man thus vain in himself and in his pursuits that which will be valuable and permanent. The idea is, that the contemplation of a world so vain, so shadowy, so mysterious, should lead us away from all expectation of finding in that world what we need, or finding a solution of the questions which so much perplex us, up to the great God who is infinitely wise, and who can meet all the necessities of our immortal nature; and who, in his own time, can solve all these mysteries.

Poole: Psa 39:7

Seeing this life and all its enjoyments are so vain and short to all men, and especially to me, I will never expect nor seek for happiness here from these vanities; I will compose myself patiently and contentedly to bear both my own afflictions, and the prosperity and glory of ungodly men, for both are vanishing and transitory things, and I will seek for happiness no where but in the love and favour of God, in serving and glorifying him here, and in the hope or confident expectation of enjoying him hereafter; and in the mean time, of receiving from him those supplies and assistances which my present condition calls for.

Haydock: Psa 39:7

Sacrifice and oblation. Neither bloody nor unbloody sacrifices of the law will do. (Menochius) ---

Pierced ears. Septuagint and St. Paul read, a body thou hast fitted to me, Hebrews x. 5. (Haydock) ---

Nobilius mentions, that he found the reading of the Vulgate in one Greek manuscript in Eusebius, &c. ---

The Arabic has both. "Thou hast prepared a body for me, and opened my ears." (Calmet) ---

Both are, in effect, of divine authority. The version adopted by St. Paul, cannot be rejected, no more than the Hebrew confirmed by the Vulgate. James Pierce asserts, that the Hebrew is incorrect, oznaim being put for az zip, "then a body," as the letters are not unlike. The dissertation is ingenious: the author is, however, suspected of Socinianism. We know not the reason why the Vulgate here abandons the Septuagint. The sense is much the same; the prophet noticing the entire obedience of the Messias, (Berthier) and the apostle comprising his whole person. (Menochius) ---

His body was miraculous, (Haydock) and the incarnation the work of God. (Calmet) ---

Nothing could come up to his submission. "Thou has dug ears for me," (St. Jerome; Haydock) alluding to the custom of making slaves for ever, (Exodus xxi. 5.) or "thou hast fitted, (Calmet) opened, (Protestants) my ears," enabling me to hear, and to obey. (Haydock) ---

The sacrifice of Christ was never interrupted, from the first moment of his incarnation. (Calmet) ---

He was always doing the will of his Father. (Haydock) ---

This sacrifice is the most essential. God rejected all such as were destitute of this condition, or were not offered by people determined to observe the whole law, 1 Kings xv. 22., Isaias i. 11., and Jeremias vii. 22. (Porphyrius, Abs. ii.) (Calmet) ---

No sacrifice of the Old Testament was sufficient to satisfy God's justice for sin. Christ, by the ear of obedience, performed the redemption of man by his death, as was determined from eternity. See Hebrews x. (Worthington) ---

And is omitted in the Latin version of St. Paul, holocautomata pro peccato, inadvertently, or rather to intimate, that he was speaking of the holocaust of expiation, Hebrews x. 6, 8., and xiii. 11., and Leviticus xvi. 27. (Berthier) ---

St. Augustine also admits only one species of sacrifice, "holocausts likewise for sin." But others distinguish them from the victims designed to expiate the sins of individuals, (Leviticus v., &c.) of which the prophet also speaks. (Calmet)

Gill: Psa 39:7

And now, Lord, what wait I for?.... Look for, or expect, in this view of things? not long life, since the days of man are so short, and his age as nothing; not help from man, since he is altogether vanity; not riches and honour, since they are such poor, fading, perishing things; but the glories of another world, and the enjoyment of the Lord himself, both in this and that;

my hope is in thee; the psalmist now returns to himself, and comes to his right mind, and to a right way of judging and acting; making the Lord the object of his hope and trust, expecting all good things, grace and glory, alone from him; and this is the hope which makes not ashamed.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 39:7

¹ tn Heb “my hope, for you it [is].”

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 bridles of impatience.

Maclaren: Psa 39:5-11

The Bitterness And Blessedness Of The Brevity Of Life

Surely every man walketh in a vain shew, 12. I am a stranger with Thee, and a sojourner, as all my fathers were.'--Psalm 39:6-12.

THESE two sayings are two different ways of putting the same thing. There is a common thought underlying both, but the associations with which that common thought is connected in these two verses are distinctly different. The one is bitter and sad--a gloomy half truth. The other, out of the very same fact, draws blessedness and hope. The one may come from no higher point of view than the level of worldly experience; the other is a truth of faith. The former is at best partial, and without the other may be harmful; the latter completes, explains, and hallows it.

And that this progress and variety in the thought is the key to the whole psalm is, I think, obvious to any one who will examine it with care. I cannot here enter on that task but in the hastiest fashion, by way of vindicating the connection which I trace between the two verses of our text. The Psalmist begins, then, with telling how at some time recently passed--in consequence of personal calamity not very clearly defined, but apparently some bodily sickness aggravated by mental sorrow and anxiety--he was struck dumb with silence, so that he held his peace even from good.' In that state there rose within him many sad and miserable thoughts, which at last forced their way through his locked lips. They shape themselves into a prayer, which is more complaint than petition--and which is absorbed in the contemplation of the manifest melancholy facts of human life--Thou hast made my days as an hand breadth; and mine age is as nothing before Thee.' And then, as that thought dilates and sinks deeper into his soul, he looks out upon the whole race of man--and in tones of bitterness and hopelessness, affirms that all are vanity, shadows, disquieted in vain. The blank hopelessness of such a view brings him to a standstill. It is true--but taken alone is too dreadful to think of. That way madness lies,'--so he breaks short off his almost despairing thoughts, and with a swift turning away of his mind from the downward gaze into blackness that was beginning to make him reel, he fixes his eyes on the throne above … And now, Lord! what wait I for? my hope is in Thee.' These words form the turning-point of the psalm.

After them, the former thoughts are repeated, but With what a difference--made by looking at all the blackness and sorrow, both personal and universal, in the bright light of "that hope which streams upon the most lurid masses of opaque cloud, till their gloom begins to glow with an inward lustre, and softens into solemn purples and reds. He had said, I was dumb with silence--even from good.' But when his hope is in God, the silence changes its character and becomes resignation and submission. I opened not my mouth; because Thou didst it.' The variety of human life and its transiency is not less plainly seen than before; but in the light of that hope it is regarded in relation to God's paternal correction, and is seen to be the consequence, not of a defect in His creative wisdom or love, but of man's sin. Thou with rebukes dost correct man for iniquity.' That, to him who waits on the Lord, is the reason and the alleviation of the reiterated conviction, Every man is vanity.' Not any more does he say every man at his best state,' or, as it might be more accurately expressed, even when most firmly established,' --for the man who is established in the Lord is not vanity, but only the man who founds his being on the fleeting present. Then, things being so, life being thus in itself and apart from God so fleeting and so sad, and yet with a hope that brightens it like sunshine through an April shower--the Psalmist rises to prayer, in which that formerly expressed conviction of the brevity of life is reiterated, with the addition of two words which changes its whole aspect,' I am a stranger with Thee.' He is God's guest in his transient life. It is short, like the stay of a foreigner in a strange land; but he is under the care of the King of the Land--therefore he need not fear nor sorrow. Past generations, Abraham, Isaac, and Jacob--whose names God is not ashamed' to appeal to in His own solemn designation of Himself --have held the same relation, and their experience has sealed His faithful care of those who dwell with Him. Therefore, the sadness is soothed, and the vain and fleeting life of earth assumes a new appearance, and the most blessed and wisest issue of our consciousness of frailty and insufficiency is the fixing of our desires and hopes on Him in whose house we may dwell even while we wander to and fro, and in whom our life being rooted and established shall not be vain, howsoever it may be brief.

If, then, we follow the course of contemplation thus traced in the psalm, we have these three points brought before us--first, the thought of life common to both clauses; second, the gloomy, aimless hollowness which that thought breathes into life apart from God; third, the blessedness which springs from the same thought when we look at it in connection with our Father in heaven.

I. Observe The Very Forcible Expression Which Is Given Here To The Thought Of Life Common To Both Verses.

Every man walketh in a vain show.' The original is even more striking and strong. And although one does not like altering words so familiar as those of our translation, which have sacredness from association and a melancholy music in their rhythm--still it is worth while to note that the force of the expression which the Psalmist employs is correctly given in the margin,' in an image'--or in a shadow.' The phrase sounds singular to us, but is an instance of a common enough Hebrew idiom, and is equivalent to saying--he walks in the character or likeness of a shadow, or, as we should say, he walks as a shadow. That is to say, the whole outward life and activity of every man is represented as fleeting and unsubstantial, like the reflection of a cloud which darkens leagues of the mountains' side in a moment, and ere a man can say, Behold!' is gone again for ever.

Then, look at the other image employed in the other clause of our text to express the same idea, I am a stranger and a sojourner, as all my fathers.' The phrase has a history. In that most pathetic narrative of an old-world sorrow long since calmed and consoled, when Abraham stood up from before his dead,' and craved a burying-place for his Sarah from the sons of Heth, his first plea was, I am a stranger and a sojourner with you.' In his lips it was no metaphor. He was a stranger, a visitor for a brief time to an alien land; he was a sojourner, having no rights of inheritance, but settled among them for a while, and though dwelling among them, not adopted into their community. He was a foreigner, not naturalised. And such is our relation to all this visible frame of things in which we dwell. It is alien to us; though we be in it, our true affinities are elsewhere; though we be in it, our stay is brief, as that of a wayfaring man that turns aside to tarry for a night.'

And there is given in the context still another metaphor setting forth the same fact in that dreary generalisation which precedes my text, Every man at his best state' --or as the word means,' established,'--with his roots most firmly struck in the material and visible--is only a breath.' It appears for a moment, curling from lip and nostril into the cold morning air, and vanishes away, so thus vaporous, filmy, is the seeming solid fact of the most stable life.

These have been the commonplaces of poets and rhetoricians and moralists in all time. But threadbare as the thought is, I may venture to dwell on it for a moment. I know I am only repeating what we all believe--and all forget. It is never too late to preach commonplaces, until everybody acts on them as well as admits them--and this old familiar truth has not yet got so wrought into the structure of our lives that we can afford to say no more about it.

Surely every man walketh in a shadow.' Did you ever stand upon the shore on some day of that uncertain weather, when gloom and glory meet together,' and notice how swiftly there went, racing over miles of billows, a darkening that quenched all the play of colour in the waves, as if all suddenly the angel of the waters had spread his broad wings between sun and sea, and then how in another moment as swiftly it flits away, and with a burst the light blazes out again, and leagues of ocean flash into green and violet and blue. So fleeting, so utterly perishable are our lives for all their seeming solid permanency. Shadows in a career. as George Herbert has it--breath going out of the nostrils. We think of ourselves as ever to continue in our present posture. We are deceived by illusions. Mental indolence, a secret dislike of the thought, and the impostures of sense, all conspire to make us blind to, or at least oblivious of, the plain fact which every beat of our pulses might preach, and the slow creeping hands of every parish clock confirm. How awful that silent, unceasing footfall of receding days is when once we begin to watch it! Inexorable, passionless--though hope and fear may pray, Sun! stand thou still on Gibeon; and thou moon! in the valley of Ajalon,'--the tramp of the hours goes on. The poets paint them as a linked chorus of rosy forms, garlanded, and clasping hands as they dance onwards. So they may be to some of us at some moments. So they may seem as they approach; but those who come hold the hands of those who go, and that troop has no rosy light upon their limbs, their garlands are faded, the sunshine falls not upon the grey and shrouded shapes, as they steal ghostlike through the gloom--and ever and ever the bright and laughing sisters pass on into that funereal band which grows and moves away from us unceasing. Alas! for many of us it bears away with it our lost treasures, our shattered hopes, our joys from which all the bright petals have dropped! Alas! for many of us there is nothing but sorrow in watching how all things become part and parcel of the dreadful past.'

And how strangely sometimes even a material association may give new emphasis to that old threadbare truth. Some more permanent thing may help us to feel more profoundly the shadowy fleetness of man. The trifles are so much more lasting than their owners. Or, as the Preacher' puts it, with such wailing pathos, One generation passeth away, and another generation cometh, but the earth abideth for ever.' This material is perishable--but yet how much more enduring than we are! The pavements we walk upon, the coals in our grates --how many millenniums old are they? The pebble you kick aside with your foot--how many generations will it outlast? Go into a museum and you will see hanging there, little the worse for centuries, battered shields, notched swords, and gaping helmets--aye, but what has become of the bright eyes that once flashed the light of battle through the bars, what has become of the strong hands that once gripped the hilts? The knights are dust,' and their good swords are' not rust.' The material lasts after its owner. Seed corn is found in a mummy case. The poor form beneath the painted lid is brown and hard, and more than half of it gone to pungent powder, and the man that once lived has faded utterly: but the handful of seed has its mysterious life in it, and when it is sown, in due time the green blade pushes above English soil, as it would have done under the shadow of the pyramids four thousand years ago--and its produce waves in a hundred harvest fields to-day. The money in your purses now, will some of it bear the head of a king that died half a century ago. It is bright and useful--where are all the people that in turn said they owned' it? Other men will live in our houses, will preach from this pulpit, and sit in these pews, when you and I are far away. And other June days will come, and the old rose-trees will flower round houses where unborn men will then be living, when the present possessor is gone to nourish the roots of the roses in the graveyard!

Our days are as a shadow, and there is none abiding.' So said David on other occasions. We know, dear brethren! how true it is, whether we consider the ceaseless flux and change of things, the mystic march of the silent-footed hours, or the greater permanence which attaches to the things which perish,' than to our abode among them. We know it, and yet how hard it is not to yield to the inducement to act and feel as if all this painted scenery were solid rock and mountain. By our own inconsiderateness and sensuousness, we live in a lie, in a false dream of permanence, and so in a sadder sense we walk in a vain show,'--deluding ourselves with the conceit of durability, and refusing to see that the apparent is the shadowy, and the one enduring reality God. It is hard to get even the general conviction vivified in men's minds, hardest of all to get any man to reflect upon it as applying to himself. Do not think that you have said enough to vindicate neglect of my words now, when you call them commonplace. So they are. But did you ever take that well-worn old story, and press it on your own consciousness --as a man might press a common little plant, whose juice is healing, against his dim eye-ball--by saying to yourself, It is true of me. I walk as a shadow. I am gliding onwards to my doom. Through my slack hands the golden sands are flowing, and soon my hour-glass will run out, and I shall have to stop and go away.' Let me beseech you for one half-hour's meditation on that fact before this day closes. You will forget my words then, when with your own eyes you have looked upon that truth, and felt that it is not merely a toothless commonplace, but belongs to and works in thy life, as it ebbs away silently and incessantly from thee.

II. Let Me Point, In The Second Place, To The Gloomy, Aimless Hollowness Which That Thought, Apart From God, Infuses Into Life.

There is, no doubt, a double idea in the metaphor which the Psalmist employs. He desires to set forth, by his image of a shadow, not only the transiency, but the unsubstantialness of life. Shadow is opposed to substance, to that which is real, as well as to that which is enduring. And we may further say that the one of these characteristics is in great part the occasion of the other. Because life is fleeting, therefore, in part, it is so hollow and unsatisfying. The fact that men are dragged away from their pursuits so inexorably makes these pursuits seem, to any one who cannot see beyond that fact, trivial and not worth the following. Why should we fret and toil and break our hearts,' and scorn delights, and live laborious days' for purposes which will last so short a time, and things which we shall so soon have to leave? What is all our bustle and business, when the sad light of that thought falls on it, but labouring for the wind'? Were it not better to lie still?' Such thoughts have at least a partial truth in them, and are difficult to meet as long as we think only of the facts and results of man's life that we can see with our eyes, and our psalm gives emphatic utterance to them. The word rendered walketh' in our text is not merely a synonym for passing through life, but has a very striking meaning. It is an intensive frequentative form of the word--that is, it represents the action as being repeated over and over again. For instance, it might be used to describe the restless motion of a wild beast in a cage, raging from side to side, never still, and never getting any farther for all the racing backward and forward. So here it signifies walketh to and fro,' and implies hurry and bustle, continuous effort, habitual unrest. It thus comes to be parallel with the stronger words which follow,--Surely they are disquieted in vain'; and one reason why all this effort and agitation are purposeless and sad, is because the man who is straining his nerves and wearying his legs is but a shadow in regard to duration--He heapeth up riches, and knoweth not who shall gather them.'

Yes! if we have said all, when we have said that men pass as a fleeting shadow--if my life has no roots in the Eternal, nor any consciousness of a life that does not pass, and a light that never perishes, if it is derived from, directed to, cribbed, cabined, and confined' within this visible diurnal sphere, then it is all flat and unprofitable, an illusion while it seems to last, and all its pursuits are folly, its hopes dreams, its substances vapours, its years a lie. For, if life be thus short, I who live it am conscious of, and possess whether I be conscious of them or no, capacities and requirements which, though they were to be annihilated to-morrow, could be satisfied while they lasted by nothing short of the absolute ideal, the all-perfect, the infinite--or, to put away abstractions, My soul thirsteth for God, the living God!' He hath put eternity in their heart,' as the book of Ecclesiastes says. Longings and aspirations, weaknesses and woes, the limits of creature helps and loves, the disproportion between us and the objects around us--all these facts of familiar experience do witness, alike by blank misgivings and by bright hopes, by many disappointments and by indestructible expectations surviving them all, that nothing which has a date, a beginning, or an end, can fill our souls or give us rest. Can you fill up the swamps of the Mississippi with any cartloads of faggots you can fling in? Can you fill your souls with anything which belongs to this fleeting life? Has a flying shadow an appreciable thickness, or will a million of them pressed together occupy a space in your empty, hungry heart?

And so, dear brethren! I come to you with a message which may sound gloomy, and beseech you to give heed to it. No matter how you may get on in the world--though you may fulfil every dream with which you began in your youth--you will certainly find that without Christ for your Brother and Saviour, God for your Friend, and heaven for your hope, life, with all its fulness, is empty. It lasts long, too long as it sometimes seems for work, too long for hope, too long for endurance; long enough to let love die, and joys wither and fade, and companions drop away, but without God and Christ, you will find it but as a watch in the night.' At no moment through the long weary years will it satisfy your whole being; and when the weary years are all past, they will seem to have been but as one troubled moment breaking the eternal silence. At every point so profitless, and all the points making so thin and short a line! The crested waves seem heaped together as they recede from the eye till they reach the horizon, where miles of storm are seen but as a line of spray. So when a man looks back upon his life, if it have been a godless one, be sure of this, that he will have a dark and cheerless retrospect over a tossing waste, with a white rim of wandering barren foam vexed by tempest, and then, if not before, he will sadly learn how he has been living amidst shadows, and, with a nature that needs God; has wasted himself upon the world. O life I as futile then as frail'; surely,' in such a case,' every man walketh in a vain show.'

III. But Note, Finally, How Our Other Text In Its Significant Words Gives Us The Blessedness Which Springs From This Same Thought Of Life, When It Is Looked At In Connection With God.

The mere conviction of the brevity and hollowness of life is not in itself a religious or a helpful thought. Its power depends upon the other ideas which are associated with it. It is susceptible of the most opposite applications, and may tend to impel conduct in exactly opposite directions. It may be the language of despair or of bright hope. It may be the bitter creed of a worn-out debauchee, who has wasted his life in hunting shadows, and is left with a cynical spirit and a barbed tongue. It may be the passionless belief of a retired student, or the fanatical faith of a religious ascetic. It may be an argument for sensuous excess, Let us eat and drink, for to-morrow we die'; or it may be the stimulus for noble and holy living, I must work the works of Him that sent me while it is day. The night cometh.' The other accompanying beliefs determine whether it shall be a blight or a blessing to a man.

And the one addition which is needed to incline the whole weight of that conviction to the better side, and to light up all its blackness, is that little phrase in this text, I am a stranger with Thee, and a sojourner.' There seems to be an allusion hero to remarkable words connected with the singular Jewish institution of the Jubilee. You remember that by the Mosaic law, there was no absolute sale of land in Israel, but that every half century the whole returned to the descendants of the original occupiers. Important economical and social purposes were contemplated in this arrangement, as well as the preservation of the relative position of the tribes as settled at the Conquest. But the law itself assigns a purely religious purpose--the preservation of the distinct consciousness of the tenure on which the people held their territory, namely, obedience to and dependence on God. The land shall not be sold for ever, for the land is Mine, for ye are strangers and sojourners with Me.' Of course, there was a special sense in which that was true with regard to Israel, but David thought that the words were as true in regard to his whole relation to God, as in regard to Israel's possession of its national inheritance.

If we grasp these words as completing all that we have already said, how different this transient and unsubstantial life looks! You must have the light from both sides to stereoscope and make solid the flat surface picture. Transient! yes--but it is passed in the presence of God. Whether we know it or no, our brief days hang upon Him, and we walk, all of us, in the light of His countenance. That makes the transient eternal, the shadowy substantial, the trivial heavy with solemn meaning and awful yet vast possibilities. In our embers is something that doth live.' If we had said all, when we say We are as a shadow,' it would matter very little, though even then it would matter something, how we spent our shadowy days; but if these poor brief hours are spent in the great Taskmaster's eye,'--if the shadow cast on earth proclaims a light in the heavens--if from this point there hangs an unending chain of conscious being--Oh! then, with what awful solemnity is the brevity, with what tremendous magnitude is the minuteness, of' our earthly days invested! With Thee'--then I am constantly in the presence of a sovereign Law and its Giver; with Thee' --then all my actions are registered and weighed yonder; with Thee'--then Thou, God, seest me.' Brethren! it is the prismatic halo and ring of eternity round this poor glass of time that gives it all its dignity, all its meaning. The lives that are lived before God cannot be trifles.

And if this relation to time be recognised and accepted and held fast by our hearts and minds, then what calm blessedness will flow into our souls!

A stranger with Thee,'--then we are the guests of the King. The Lord of the land charges Himself with our protection and provision; we journey under His safe conduct. It is for His honour and faithfulness that no harm shall come to us travelling in His territory, and relying on His word. Like Abraham with the sons of lieth, we may claim the protection and help which a stranger needs, He recognises the bond and will fulfil it. We have eaten of His salt, and He will answer for our safety.--He that toucheth you toucheth the apple of Mine eye.'

A stranger with Thee,'--then we have a constant Companion and an abiding Presence. We may be solitary and necessarily remote from the polity of the land. We may feel amid all the visible things of earth as if foreigners. We may not have a foot of soil, not even a grave for our dead. Companionships may dissolve and warm hands grow cold and their close clasp relax--what then? He is with us still, He will join us as we journey, even when our hearts are sore with loss. He will walk with us by the way; and make our chili hearts glow. He will sit with us at the table --however humble the meal, and He will not leave us when we discern Him. Strangers we are indeed here--but not solitary, for we are ,strangers with Thee.' As in some ancestral home in which a family has lived for centuries--son after father has rested in its great chambers, and been safe behind its strong walls--so, age after age, they who love Him abide in God.--Thou hast been our dwelling-place in all generations.'

Strangers with Thee,'--then we may carry our thoughts forward to the time when we shall go to our true home, nor wander any longer in a land that is not ours. If even here we come into such blessed relationships with God, that fact is in itself a prophecy of a more perfect communion and a heavenly house. They who are strangers with Him will one day be at home with the Lord,' and in the light of that blessed hope the transiency of this life changes its whole aspect, loses the last trace of sadness, and becomes a solemn joy. Why should we be pensive and wistful when we think how near our end is? Is the sentry sad as the hour for relieving guard comes nigh? Is the wanderer in far-off lands sad when he turns his face homewards? And why should not we rejoice at the thought that we, strangers and foreigners here, shall soon depart to the true metropolis, the mother-country of our souls? I do not know why a man should be either regretful or afraid, as he watches the hungry sea eating away this bank and shoal of time' upon which he stands--even though the tide has all but reached his feet--if he knows that God's strong hand will be stretched forth to him at the moment when the sand dissolves from under him, and will draw him out of many waters, and place him high above the floods in that stable land where there is no more sea.'

Lives rooted in God through faith in Jesus Christ are not vanity. Let us lay hold of Him with a loving grasp--and we shall live also' because He lives, as He lives, so long as He lives. The brief days of earth will be blessed while they last, and fruitful of what shall never pass. We shall have Him with us while we journey, and all our journeyings will lead to rest in Him. True, men walk in a vain show; true, the world passeth away and the lust thereof,' but, blessed be God! true, also, He that doeth the will of God abideth for ever.'

MHCC: Psa 39:7-13

There is no solid satisfaction to be had in the creature; but it is to be found in the Lord, and in communion with him; to him we should be driven by our disappointments. If the world be nothing but vanity, may God deliver us from having or seeking our portion in it. When creature-confidences fail, it is our comfort that we have a God to go to, a God to trust in. We may see a good God doing all, and ordering all events concerning us; and a good man, for that reason, says nothing against it. He desires the pardoning of his sin, and the preventing of his shame. We must both watch and pray against sin. When under the correcting hand of the Lord, we must look to God himself for relief, not to any other. Our ways and our doings bring us into trouble, and we are beaten with a rod of our own making. What a poor thing is beauty! and what fools are those that are proud of it, when it will certainly, and may quickly, be consumed! The body of man is as a garment to the soul. In this garment sin has lodged a moth, which wears away, first the beauty, then the strength, and finally the substance of its parts. Whoever has watched the progress of a lingering distemper, or the work of time alone, in the human frame, will feel at once the force of this comparison, and that, surely every man is vanity. Afflictions are sent to stir up prayer. If they have that effect, we may hope that God will hear our prayer. The believer expects weariness and ill treatment on his way to heaven; but he shall not stay here long: walking with God by faith, he goes forward on his journey, not diverted from his course, nor cast down by the difficulties he meets. How blessed it is to sit loose from things here below, that while going home to our Father's house, we may use the world as not abusing it! May we always look for that city, whose Builder and Maker is God.

Matthew Henry: Psa 39:7-13

The psalmist, having meditated on the shortness and uncertainty of life, and the vanity and vexation of spirit that attend all the comforts of life, here, in these verses, turns his eyes and heart heaven-ward. When there is no solid satisfaction to be had in the creature it is to be found in God, and in communion with him; and to him we should be driven by our disappointments in the world. David here expresses,

I. His dependence on God, Psa 39:7. Seeing all is vanity, and man himself is so, 1. He despairs of a happiness in the things of the world, and disclaims all expectations from it: " Now, Lord, what wait I for? Even nothing from the things of sense and time; I have nothing to wish for, nothing to hope for, from this earth."Note, The consideration of the vanity and frailty of human life should deaden our desires to the things of this world and lower our expectations from it. "If the world be such a thing as this, God deliver me from having, or seeking, my portion in it."We cannot reckon upon constant health and prosperity, nor upon comfort in any relation; for it is all as uncertain as our continuance here. "Though I have sometimes foolishly promised myself this and the other from the world, I am now of another mind."2. He takes hold of happiness and satisfaction in God: My hope is in thee. Note, When creature-confidences fail, it is our comfort that we have a God to go to, a God to trust to, and we should thereby be quickened to take so much the faster hold of him by faith.

II. His submission to God, and his cheerful acquiescence in his holy will, Psa 39:9. If our hope be in God for a happiness in the other world, we may well afford to reconcile ourselves to all the dispensations of his providence concerning us in this world: " I was dumb; I opened not my mouth in a way of complaint and murmuring."He now again recovered that serenity and sedateness of mind which were disturbed, Psa 39:2. Whatever comforts he is deprived of, whatever crosses he is burdened with, he will be easy. " Because thou didst it; it did not come to pass by chance, but according to thy appointment."We may here see, 1. A good God doing all, and ordering all events concerning us. Of every event we may say, "This is the finger of God; it is the Lord's doing,"whoever were the instruments. 2. A good man, for that reason, saying nothing against it. He is dumb, he has nothing to object, no question to ask, no dispute to raise upon it. All that God does is well done.

III. His desire towards God, and the prayers he puts up to him. Is any afflicted? let him pray, as David here,

1. For the pardoning of his sin and the preventing of his shame, Psa 39:8. Before he prays (Psa 39:10), Remove thy stroke from me, he prays (Psa 39:8), " Deliver me from all my offences, from the guilt I have contracted, the punishment I have deserved, and the power of corruption by which I have been enslaved."When God forgives our sins he delivers us from them, he delivers us from them all. He pleads, Make me not a reproach to the foolish. Wicked people are foolish people; and they then show their folly most when they think to show their wit, by scoffing at God's people. When David prays that God would pardon his sins, and not make him a reproach, it is to be taken as a prayer for peace of conscience ("Lord, leave me not to the power of melancholy, which the foolish will laugh at me for"), and as a prayer for grace, that God would never leave him to himself, so far as to do any thing that might make him a reproach to bad men. Note, This is a good reason why we should both watch and pray against sin, because the credit of our profession is nearly concerned in the preservation of our integrity.

2. For the removal of his affliction, that he might speedily be eased of his present burdens (Psa 39:10): Remove thy stroke away from me. Note, When we are under the correcting hand of God our eye must be to God himself, and not to any other, for relief. He only that inflicts the stroke can remove it; and we may then in faith, and with satisfaction, pray that our afflictions may be removed, when our sins are pardoned (Isa 38:17), and when, as here, the affliction is sanctified and has done its work, and we are humbled under the hand of God.

(1.) He pleads the great extremity he was reduced to by his affliction, which made him the proper object of God's compassion: I am consumed by the blow of thy hand. His sickness prevailed to such a degree that his spirits failed, his strength was wasted, and his body emaciated. "The blow, or conflict, of thy hand has brought me even to the gates of death."Note, The strongest, and boldest, and best of men cannot bear up under, much less make head against, the power of God's wrath. It was not his case only, but any man will find himself an unequal match for the Almighty, Psa 39:11. When God, at any time, contends with us, when with rebukes he corrects us, [1.] We cannot impeach the equity of his controversy, but must acknowledge that he is righteous in it; for, whenever he corrects man, it is for iniquity. Our ways and our doings procure the trouble to ourselves, and we are beaten with a rod of our own making. It is the yoke of our transgressions, though it be bound with his hand, Lam 1:14. [2.] We cannot oppose the effects of his controversy, but he will be too hard for us. As we have nothing to move in arrest of his judgment, so we have no way of escaping the execution. God's rebukes make man's beauty to consume away like a moth; we often see, we sometimes feel, how much the body is weakened and decayed by sickness in a little time; the countenance is changed; where are the ruddy cheek and lip, the sprightly eye, the lively look, the smiling face? It is the reverse of all this that presents itself to view. What a poor thing is beauty; and what fools are those that are proud of it, or in love with it, when it will certainly, and may quickly, be consumed thus! Some make the moth to represent man, who is as easily crushed as a moth with the touch of a finger, Job 4:19. Others make it to represent the divine rebukes, which silently and insensibly waste and consume us, as the moth does the garment. All this abundantly proves what he had said before, that surely every man is vanity, weak and helpless; so he will be found when God comes to contend with him.

(2.) He pleads the good impressions made upon him by his affliction. He hoped that the end was accomplished for which it was sent, and that therefore it would be removed in mercy; and unless an affliction has done its work, though it may be removed, it is not removed in mercy. [1.] It had set him a weeping, and he hoped God would take notice of that. When the Lord God called to mourning, he answered the call and accommodated himself to the dispensation, and therefore could, in faith, pray, Lord, hold not thy peace at my tears, Psa 39:12. He that does not willingly afflict and grieve the children of men, much less his own children, will not hold his peace at their tears, but will either speak deliverance for them (and, if he speak, it is done) or in the mean time speak comfort to them and make them to hear joy and gladness. [2.] It had set him a praying; and afflictions are sent to stir up prayer. If they have that effect, and when we are afflicted we pray more, and pray better, than before, we may hope that God will hear our prayer and give ear to our cry; for the prayer which by his providence he gives occasion for, and which by his Spirit of grace he indites, shall not return void. [3.] It had helped to wean him from the world and to take his affections off from it. Now he began, more than ever, to look upon himself as a stranger and sojourner here, like all his fathers, not at home in this world, but travelling through it to another, to a better, and would never reckon himself at home till he came to heaven. He pleads it with God: "Lord, take cognizance of me, and of my wants and burdens, for I am a stranger here, and therefore meet with strange usage; I am slighted and oppressed as a stranger; and whence should I expect relief but from thee, from that other country to which I belong?"

3. He prays for a reprieve yet a little longer (Psa 39:13): " O spare me, ease me, raise me up from this illness that I may recover strength both in body and mind, that I may get into a more calm and composed frame of spirit, and may be better prepared for another world, before I go hence by death, and shall be no more in this world."Some make this to be a passionate wish that God would send him help quickly or it would be too late, like that, Job 10:20, Job 10:21. But I rather take it as a pious prayer that God would continue him here till by his grace he had made him fit to go hence, and that he might finish the work of life before his life was finished. Let my soul live, and it shall praise thee.

Keil-Delitzsch: Psa 39:7-11

(Heb.: 39:8-12) It is customary to begin a distinct turning-point of a discourse with ועתּה : and now, i.e., in connection with this nothingness of vanity of a life which is so full of suffering and unrest, what am I to hope, quid sperem (concerning the perfect, vid., on Psa 11:3)? The answer to this question which he himself throws out is, that Jahve is the goal of his waiting or hoping. It might appear strange that the poet is willing to make the brevity of human life a reason for being calm, and a ground of comfort. But here we have the explanation. Although not expressly assured of a future life of blessedness, his faith, even in the midst of death, lays hold on Jahve as the Living One and as the God of the living. It is just this which is so heroic in the Old Testament faith, that in the midst of the riddles of the present, and in the face of the future which is lost in dismal night, it casts itself unreservedly into the arms of God. While, however, sin is the root of all evil, the poet prays in Psa 39:9 before all else, that God would remove from him all the transgressions by which he has fully incurred his affliction; and while, given over to the consequences of his sin, he would become, not only to his own dishonour but also to the dishonour of God, a derision to the unbelieving, he prays in Psa 39:9 that God would not permit it to come to this. כּל , Psa 39:9 , has Mercha , and is consequently, as in Psa 35:10, to be read with å (not ŏ ), since an accent can never be placed by Kametz chatûph . Concerning נבל , Psa 39:9 , see on Psa 14:1. As to the rest he is silent and calm; for God is the author, viz., of his affliction ( עשׂה , used just as absolutely as in Ps 22:32; Psa 37:5; 52:11, Lam 1:21). Without ceasing still to regard intently the prosperity of the ungodly, he recognises the hand of God in his affliction, and knows that he has not merited anything better. But it is permitted to him to pray that God would suffer mercy to take the place of right. נגעך is the name he gives to his affliction, as in Psa 38:12, as being a stroke (blow) of divine wrath; תּגרת ידך , as a quarrel into which God's hand has fallen with him; and by אני , with the almighty (punishing) hand of God, he contrasts himself the feeble one, to whom, if the present state of things continues, ruin is certain. In Psa 39:12 he puts his own personal experience into the form of a general maxim: when with rebukes ( תּוכחות from תּוכחת , collateral form with תּוכחה , תּוכחות ) Thou chastenest a man on account of iniquity ( perf. conditionale ), Thou makest his pleasantness (Isa 53:3), i.e., his bodily beauty (Job 33:21), to melt away, moulder away ( ותּמס , fut. apoc . from המסה to cause to melt, Psa 6:7), like the moth (Hos 5:12), so that it falls away, as a moth-eaten garment falls into rags. Thus do all men become mere nothing. They are sinful and perishing. The thought expressed in Psa 39:6 is here repeated as a refrain. The music again strikes in here, as there.

Constable: Psa 39:1-13

Psalm 39

David seems to have composed this psalm during a prolonged illness that almost proved fatal (cf. Job). He petitioned God to extend his days rather than continue the chastening. This psalm is quite similar to the preceding one, but in this one David did not mention opposition from his enemies.

Jeduthun, mentioned in the title, was one of David's chief musicians (1 Chron. 16:41). Perhaps David wrote the psalm for Jeduthun to perform or lead, or for the group of musicians under his direction.

Constable: Psa 39:6-12

2. The importance of faith in God 39:7-13

39:7 The psalmist cast himself on the Lord trusting Him to make the rest of his life enjoyable.

39:8-9 David's suffering was due to God's chastening. Perhaps he had sinned with his mouth and therefore felt compelled to guard his speech closely (cf. vv. 1-2).

39:10-11 Relief was necessary. David spoke as though he felt God was chewing up his life as a moth eats a garment. The long duration of his affliction made him feel the brevity of life. God was disciplining him (cf. Heb. 12:5-11).

39:12-13 In closing David asked God to remove His chastening, whatever it was, so he could enjoy his final years of life.

The brevity of life impresses one increasingly as he or she grows older. We are more conscious of this in times of sorrow than in happy times. It is natural for a believer to want God to teach him or her to live wisely and to be patient with our sinfulness in view of life's shortness.

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 of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

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 letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

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 nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

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’s judgments, Psa 39:10, and prayer, are his bridles of impatience.

Jeduthun, probably the same as Ethan, 1Ch 6:44, was one of the sons of Merari, and is supposed to have been one the four masters of music, or leaders of bands, belonging to the temple service. It is therefore probable that David, having composed this Psalm, gave it to Jeduthun and his company to sing; and it is very likely, that it was written on the same occasion as the preceding. Psa 62:1, Psa 77:1 *titles 1Ch 16:41, 1Ch 25:1-6

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 being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

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, and the afflictions of the godly; which being exemplified in himself and in his enemies, he speaks of the case not in general, but as in his own person.

Jeduthun one of the three chief masters of the sacred music; of whom see 1Ch 16:41,42 2Ch 5:12 .

David taketh care of his thoughts, words, and works, Psa 39:1-3 . He considereth the brevity and vanity of man’ s life, Psa 39:4-6 ; puts his hope in God, Psa 39:7 ; prayeth for the forgiveness of his sins, Psa 39:8-11 , and for favour in his pilgrimage, Psa 39:12,13 .

I said I fully resolved. To my ways , i.e. to order all my actions aright, and particularly to govern my tongue, which is very hard to do, and especially under these provocations.

That I sin not with my tongue that if any evil thoughts or passions do arise in me, I will endeavour to suppress and mortify them, and not suffer them to boil and break forth into sinful and scandalous reflections upon God and his providence, as they usually do upon such occasions.

As with a bridle i. e. with all possible care and diligence. The phrase implies the great difficulty of ruling the tongue.

Before me either,

1. In my presence. Or rather,

2. In my thoughts, as the same phrase is understood, Psa 51:3 , i.e. whilst I consider the flourishing estate of wicked men.

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 written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

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 Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

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 that he conquers his passion, and composes his spirit himself to take that good counsel which he had given to others (37) 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 (Psa 39:1-3). II. He meditates upon the doctrine of man's frailty and mortality, and prays to God to instruct him in it (Psa 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 (Psa 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

To the chief musician, even to Jeduthun. A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

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 them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

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 called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

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 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, 1Ch 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 Psa 39:9; and the argument of the psalm seems to be much the same with that of the preceding one, as Kimchi observes.