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Psalms 39:12
Verse
Context
I Will Watch My Ways
11You discipline and correct a man for his iniquity, consuming like a moth what he holds dear; surely each man is but a vapor. Selah 12Hear my prayer, O LORD, and give ear to my cry for help; do not be deaf to my weeping. For I am a foreigner dwelling with You, a stranger like all my fathers. 13Turn Your gaze away from me, that I may again be cheered before I depart and am no more.”
Sermons
F.B. Meyer
Horatius Bonar
James Smith
St. John ChrysostomF.B. Meyer
Hugh MartinSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 39:13-14) Finally, the poet renews the prayer for an alleviation of his sufferings, basing it upon the shortness of the earthly pilgrimage. The urgent שׁמעה is here fuller toned, being שׁמעה. (Note: So Heidenheim and Baer, following Abulwald, Efodi, and Mose ha-Nakdan. The Masoretic observation לית קמץ חטף, "only here with Kametzchateph," is found appended in codices. This Chatephkametz is euphonic, as in לקחה, Gen 2:23, and in many other instances that are obliterated in our editions, vid., Abulwald, חרקמה ס, p. 198, where even מטּהרו = מטּהרו, Psa 89:45, is cited among these examples (Ges. 10, 2 rem.).) Side by side with the language of prayer, tears even appear here as prayer that is intelligible to God; for when the gates of prayer seem to be closed, the gates of tears still remain unclosed (שׁערי דמעות לא ננעלו), B. Berachoth 32b. As a reason for his being heard, David appeals to the instability and finite character of this earthly life in language which we also hear from his own lips in Ch1 29:15. גּר is the stranger who travels about and sojourns as a guest in a country that is not his native land; תּושׁב is a sojourner, or one enjoying the protection of the laws, who, without possessing any hereditary title, has settled down there, and to whom a settlement is allotted by sufferance. The earth is God's; that which may be said of the Holy Land (Lev 25:23) may be said of the whole earth; man has no right upon it, he only remains there so long as God permits him. כּכל־אבותי glances back even to the patriarchs (Gen 47:9, cf. Psa 23:4). Israel is, it is true, at the present time in possession of a fixed dwelling-place, but only as the gift of his God, and for each individual it is only during his life, which is but a handbreadth long. May Jahve, then - so David prays - turn away His look of wrath from him, in order that he may shine forth, become cheerful or clear up, before he goes hence and it is too late. השׁע is imper. apoc. Hiph. for השׁעה (in the signification of Kal), and ought, according to the form הרב, properly to be השׁע; it is, however, pointed just like the imper. Hiph. of שׁעע in Isa 6:10, without any necessity for explaining it as meaning obline (oculos tuos) = connive (Abulwald), which would be an expression unworthy of God. It is on the contrary to be rendered: look away from me; on which compare Job 7:19; Job 14:6; on אבליגה cf. ib. Job 10:20; Job 9:27; on אלך בּטרם, ib.Job 10:21; on ואיננּי, ib. Job 7:8, Job 7:21. The close of the Psalm, consequently, is re-echoed in many ways in the Book of Job The Book of Job is occupied with the same riddle as that with which this Psalm is occupied. But in the solution of it, it advances a step further. David does not know how to disassociate in his mind sin and suffering, and wrath and suffering. The Book of Job, on the contrary, thinks of suffering and love together; and in the truth that suffering also, even though it be unto death, must serve the highest interests of those who love God, it possesses a satisfactory solution.
Jamieson-Fausset-Brown Bible Commentary
Consonant with the tenor of the Psalm, he prays for God's compassionate regard to him as a stranger here; and that, as such was the condition of his fathers, so, like them, he may be cheered instead of being bound under wrath and chastened in displeasure. Next: Psalms Chapter 40
John Gill Bible Commentary
Hear my prayer, O Lord,.... Which was, that he would remove the affliction from him that lay so hard and heavy upon him; and give ear unto my cry; which shows the distress he was in, and the vehemency with which he put up his petition to the Lord; hold not thy peace at my tears; which were shed in great plenty, through the violence of the affliction, and in his fervent prayers to God; see Heb 5:7; for I am a stranger with thee; not to God, to Christ, to the Spirit, to the saints, to himself, and the plague of his own heart, or to the devices of Satan; but in the world, and to the men of it; being unknown to them, and behaving as a stranger among them; all which was known to God, and may be the meaning of the phrase "with thee"; or reference may be had to the land of Canaan, in which David dwelt, and which was the Lord's, and in which the Israelites dwelt as strangers and sojourners with him, Lev 25:23; as it follows here; and a sojourner, as all my fathers were; meaning Abraham, Isaac, and Jacob, and their posterity; see Gen 23:4; as are all the people of God in this world: this is not their native place; they belong to another and better country; their citizenship is in heaven; their Father's house is there, and there is their inheritance, which they have a right unto, and a meetness for: they have no settlement here; nor is their rest and satisfaction in the things of this world: they reckon themselves, while here, as not at home, but in a foreign land; and this the psalmist mentions, to engage the Lord to regard his prayers, since he has so often expressed a concern for the strangers and sojourners in the land of Israel.
Psalms 39:12
I Will Watch My Ways
11You discipline and correct a man for his iniquity, consuming like a moth what he holds dear; surely each man is but a vapor. Selah 12Hear my prayer, O LORD, and give ear to my cry for help; do not be deaf to my weeping. For I am a foreigner dwelling with You, a stranger like all my fathers. 13Turn Your gaze away from me, that I may again be cheered before I depart and am no more.”
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Our Daily Homily - Psalms Part 2
By F.B. Meyer0Trust in God's ProvisionSpiritual PurityPSA 26:6PSA 27:4PSA 28:9PSA 30:5PSA 31:7PSA 32:8PSA 33:5PSA 34:18PSA 39:12PSA 41:1F.B. Meyer emphasizes the necessity of spiritual purity and the importance of approaching God with a clean heart, as illustrated in Psalms 26:6. He explains that true cleansing comes not just from our own innocence but through the sacrifice of Christ, urging believers to separate from sin to fully experience the blessings of God. Meyer encourages a singular focus on dwelling in God's presence, seeking Him earnestly, and recognizing the divine care for His people, akin to a shepherd's love for his flock. He highlights the transformative power of God's presence in times of adversity and the joy that follows sorrow, reminding us that God is always near to the brokenhearted. Ultimately, Meyer calls for a life dedicated to God's will, trusting in His guidance and provision.
Rev. 12:6. Strangership and Pilgrimage
By Horatius Bonar0Faith and PerseveranceStrangers And PilgrimsGEN 12:1EXO 16:11CH 29:15PSA 39:12MIC 2:10ACT 14:22HEB 11:10HEB 11:161PE 2:11REV 12:6Horatius Bonar emphasizes the Christian's identity as a stranger and pilgrim in this world, drawing parallels between the journey of the Church and the experiences of biblical figures like Abraham and Paul. He warns against the dangers of becoming too comfortable in worldly pursuits, which can lead to spiritual complacency and a loss of focus on the heavenly calling. Bonar illustrates that while earthly comforts may provide temporary relief, they can distract believers from their true purpose and destination. He encourages Christians to embrace their journey through life with faith, patience, and a readiness to endure hardships, always looking forward to the eternal city of God. Ultimately, Bonar calls for a life of holiness and separation from worldly influences, urging believers to follow the footsteps of the faithful who have gone before them.
Strangers and Pilgrims!
By James Smith0PSA 39:122TI 4:7HEB 11:131PE 1:3REV 21:4James Smith preaches about the journey of faith that believers are on, likening them to pilgrims and strangers in this world, facing trials and temptations along the way. Despite the challenges, believers are encouraged to press on towards the glorious rest that awaits them, prepared from the foundation of the world. The sermon emphasizes the temporary nature of this world and the eternal home that believers are destined for, where all desires will be fulfilled and they will dwell forever with the Lord.
Hebrews 11:13-16
By St. John Chrysostom0PSA 39:12MAT 7:222CO 5:4GAL 6:14HEB 11:13John Chrysostom preaches about the virtue of being strangers and sojourners on earth, emphasizing the importance of living a life detached from worldly desires and focused on heavenly aspirations. He contrasts the righteous, who seek a heavenly country and are not ashamed to be called God's own, with the wicked who are consumed by earthly pleasures and face the consequences of their actions. Chrysostom urges the congregation to live virtuously, cultivate good habits, and strive for purity of heart and life, highlighting that God values an excellent course of life above miracles and signs.
Machpelah, and Its First Tenant
By F.B. Meyer0Grief and MourningFaith in God's PromisesGEN 23:4GEN 23:19PSA 39:12ISA 63:18JHN 11:35ROM 12:152CO 5:11TH 4:13HEB 11:13REV 21:4F.B. Meyer reflects on the profound grief of Abraham following the death of Sarah, emphasizing the deep bond they shared over their long life together. He highlights Abraham's tears as a natural expression of love and sorrow, contrasting it with the stoicism often expected in grief. Meyer also discusses Abraham's acknowledgment of his status as a stranger and sojourner in the land, revealing his faith in God's promises for a future home. The sermon culminates in the significance of Abraham's purchase of the cave of Machpelah, symbolizing his faith in God's covenant and the eventual fulfillment of the promise to his descendants.
Joyous Spirituality of Christian Pilgrimage
By Hugh Martin01CH 29:14PSA 39:12PSA 119:12PSA 119:19PSA 142:7MAT 25:351CO 2:14GAL 3:9HEB 11:13Hugh Martin preaches about the joyous spirituality of Christian pilgrimage, emphasizing the genuine admiration of the cross of Christ that alienates believers from the world, leading them to confess being strangers and pilgrims on earth. He addresses objections raised against this aspect of Christian life, highlighting the quiet loneliness and separation from worldly interests that believers experience. Martin explains that believers, though strangers on earth, find deep joy and peace in their relationship with God, experiencing His righteousness, love, and salvation. He encourages believers to cultivate Christian friendships, showing that true friendship is found in being a friend of God and being a stranger on earth.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 39:13-14) Finally, the poet renews the prayer for an alleviation of his sufferings, basing it upon the shortness of the earthly pilgrimage. The urgent שׁמעה is here fuller toned, being שׁמעה. (Note: So Heidenheim and Baer, following Abulwald, Efodi, and Mose ha-Nakdan. The Masoretic observation לית קמץ חטף, "only here with Kametzchateph," is found appended in codices. This Chatephkametz is euphonic, as in לקחה, Gen 2:23, and in many other instances that are obliterated in our editions, vid., Abulwald, חרקמה ס, p. 198, where even מטּהרו = מטּהרו, Psa 89:45, is cited among these examples (Ges. 10, 2 rem.).) Side by side with the language of prayer, tears even appear here as prayer that is intelligible to God; for when the gates of prayer seem to be closed, the gates of tears still remain unclosed (שׁערי דמעות לא ננעלו), B. Berachoth 32b. As a reason for his being heard, David appeals to the instability and finite character of this earthly life in language which we also hear from his own lips in Ch1 29:15. גּר is the stranger who travels about and sojourns as a guest in a country that is not his native land; תּושׁב is a sojourner, or one enjoying the protection of the laws, who, without possessing any hereditary title, has settled down there, and to whom a settlement is allotted by sufferance. The earth is God's; that which may be said of the Holy Land (Lev 25:23) may be said of the whole earth; man has no right upon it, he only remains there so long as God permits him. כּכל־אבותי glances back even to the patriarchs (Gen 47:9, cf. Psa 23:4). Israel is, it is true, at the present time in possession of a fixed dwelling-place, but only as the gift of his God, and for each individual it is only during his life, which is but a handbreadth long. May Jahve, then - so David prays - turn away His look of wrath from him, in order that he may shine forth, become cheerful or clear up, before he goes hence and it is too late. השׁע is imper. apoc. Hiph. for השׁעה (in the signification of Kal), and ought, according to the form הרב, properly to be השׁע; it is, however, pointed just like the imper. Hiph. of שׁעע in Isa 6:10, without any necessity for explaining it as meaning obline (oculos tuos) = connive (Abulwald), which would be an expression unworthy of God. It is on the contrary to be rendered: look away from me; on which compare Job 7:19; Job 14:6; on אבליגה cf. ib. Job 10:20; Job 9:27; on אלך בּטרם, ib.Job 10:21; on ואיננּי, ib. Job 7:8, Job 7:21. The close of the Psalm, consequently, is re-echoed in many ways in the Book of Job The Book of Job is occupied with the same riddle as that with which this Psalm is occupied. But in the solution of it, it advances a step further. David does not know how to disassociate in his mind sin and suffering, and wrath and suffering. The Book of Job, on the contrary, thinks of suffering and love together; and in the truth that suffering also, even though it be unto death, must serve the highest interests of those who love God, it possesses a satisfactory solution.
Jamieson-Fausset-Brown Bible Commentary
Consonant with the tenor of the Psalm, he prays for God's compassionate regard to him as a stranger here; and that, as such was the condition of his fathers, so, like them, he may be cheered instead of being bound under wrath and chastened in displeasure. Next: Psalms Chapter 40
John Gill Bible Commentary
Hear my prayer, O Lord,.... Which was, that he would remove the affliction from him that lay so hard and heavy upon him; and give ear unto my cry; which shows the distress he was in, and the vehemency with which he put up his petition to the Lord; hold not thy peace at my tears; which were shed in great plenty, through the violence of the affliction, and in his fervent prayers to God; see Heb 5:7; for I am a stranger with thee; not to God, to Christ, to the Spirit, to the saints, to himself, and the plague of his own heart, or to the devices of Satan; but in the world, and to the men of it; being unknown to them, and behaving as a stranger among them; all which was known to God, and may be the meaning of the phrase "with thee"; or reference may be had to the land of Canaan, in which David dwelt, and which was the Lord's, and in which the Israelites dwelt as strangers and sojourners with him, Lev 25:23; as it follows here; and a sojourner, as all my fathers were; meaning Abraham, Isaac, and Jacob, and their posterity; see Gen 23:4; as are all the people of God in this world: this is not their native place; they belong to another and better country; their citizenship is in heaven; their Father's house is there, and there is their inheritance, which they have a right unto, and a meetness for: they have no settlement here; nor is their rest and satisfaction in the things of this world: they reckon themselves, while here, as not at home, but in a foreign land; and this the psalmist mentions, to engage the Lord to regard his prayers, since he has so often expressed a concern for the strangers and sojourners in the land of Israel.