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Psalm 39:7-9

7. And now, O Lord! 7272     In the original it is אדני; but in some MSS. it is יהוה, which is probably the true reading. what do I wait for? my hope is towards thee. 8. Deliver me from all my sin; do not make me the reproach of the foolish. 7373     “Ou, vauneant et desbauche, ou, meschant.” — Fr. marg. “Or, the idle and debauched, or, wicked.” 9. I was dumb; I will not open my mouth, because thou hast done it.

 

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.

8. Deliver me from all my sins. In this verse the Psalmist still continues his godly and holy prayer. He is now no longer carried away by the violence of his grief to murmur against God, but, humbly acknowledging himself guilty before God, he has recourse to his mercy. In asking to be delivered from his transgressions, he ascribes the praise of righteousness to God, while he charges upon himself the blame of all the misery which he endures; and he blames himself, not only on account of one sin, but acknowledges that he is justly chargeable with manifold transgressions. By this rule we must be guided, if we would wish to obtain an alleviation of our miseries; for, until the very source of them has been dried up, they will never cease to follow one another in rapid succession. David unquestionably wished an alleviation of his miseries, but, as he expected that, as soon as he should be reconciled to God, the chastisement of his sins would also cease, he only here asks that his sins may be forgiven him. We are thus taught by the example of David, not merely to seek deliverance from the miseries which afflict and trouble us, but to trace them to their cause and source, entreating God that he would not lay our sins to our charge, but blot out our guilt. What follows concerning the reproach or scorn of the foolish may be understood in an active as well as a passive signification, denoting, either that God would not abandon him to the mockery of the wicked, or that he would not involve him in the same disgrace to which the ungodly are given over. As, however, either of these senses will agree very well with the design of the Psalmist, I leave it to the reader to adopt the one which he prefers. Besides, the word נבל, nabal, signifies not only a foolish person, but also a contemptible man, one who is utterly worthless and base. It is at least certain, that by this word the reprobate, whom the Scriptures condemn for their folly, are intended; because, being deprived of their reason and understanding, they break forth into every excess in contemning and reproaching God.

9. I was dumb Here David blames himself, because he had not preserved that silence which, as we have already seen, the violence of his grief forced him to break. When he says then that he was dumb, he does not mean this as a commendation of the uniform and persevering restraint which he had exercised over himself. It is rather a correction of his error, as if reproving his own impatience, he had spoken within himself in this way: What doest thou? thou hadst enjoined upon thyself silence, and now thou murmurest proudly against God; what wilt thou gain by this presumption? We have here a very profitable and instructive lesson; for nothing is better fitted to restrain the violent paroxysms of grief, than the recollection that we have to do, not with a mortal man, but with God, who will always maintain his own righteousness in opposition to all that men may say against it in their murmuring complaints, and even in their outrageous accusations. What is the reason why the great majority of men run to such excess in their impatience, but because they forget that, in doing so, they dare to plead a controversy with God? Thus, while some impute all their miseries to fortune, and others to men, and others account for them from a variety of causes which their own fancy suggests, while scarcely one in a hundred recognises in them the hand of God, they allow themselves to indulge in bitter complaint, without ever thinking that in so doing they offend God. David, on the contrary, in order to subdue every unholy desire and sinful excess, returns to God, and resolves to keep silence, because the affliction which he is now suffering proceeded from God. As David, who was thus afflicted with the severest trials, resolved nevertheless to keep silence, let us learn from this, that it is one of the chief exercises of our faith to humble ourselves under the mighty hand of God, and to submit to his judgments without murmuring or complaint. It is to be observed, that men humbly and calmly submit themselves to God only when they are persuaded, not only that he does by his almighty power whatever he pleases, but that he is also a righteous Judge; for although the wicked feel that the hand of God is upon them, yet as they charge him with cruelty and tyranny, they cease not to pour forth horrible blasphemies against him. In the meantime, David regards the secret judgments of God with such reverence and wonder, that, satisfied with his will alone, he considers it sinful to open his mouth to utter a single word against him.


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