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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.”

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.

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