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Psalm 39

Prayer for Wisdom and Forgiveness

To the leader: to Jeduthun. A Psalm of David.


I said, “I will guard my ways

that I may not sin with my tongue;

I will keep a muzzle on my mouth

as long as the wicked are in my presence.”


I was silent and still;

I held my peace to no avail;

my distress grew worse,


my heart became hot within me.

While I mused, the fire burned;

then I spoke with my tongue:



“L ord, let me know my end,

and what is the measure of my days;

let me know how fleeting my life is.


You have made my days a few handbreadths,

and my lifetime is as nothing in your sight.

Surely everyone stands as a mere breath. Selah


Surely everyone goes about like a shadow.

Surely for nothing they are in turmoil;

they heap up, and do not know who will gather.



“And now, O Lord, what do I wait for?

My hope is in you.


Deliver me from all my transgressions.

Do not make me the scorn of the fool.


I am silent; I do not open my mouth,

for it is you who have done it.


Remove your stroke from me;

I am worn down by the blows of your hand.



“You chastise mortals

in punishment for sin,

consuming like a moth what is dear to them;

surely everyone is a mere breath. Selah



“Hear my prayer, O L ord,

and give ear to my cry;

do not hold your peace at my tears.

For I am your passing guest,

an alien, like all my forebears.


Turn your gaze away from me, that I may smile again,

before I depart and am no more.”

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.

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