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Psalms 39:4
Verse
Context
I Will Watch My Ways
3My heart grew hot within me; as I mused, the fire burned. Then I spoke with my tongue: 4“Show me, O LORD, my end and the measure of my days. Let me know how fleeting my life is. 5You, indeed, have made my days as handbreadths, and my lifetime as nothing before You. Truly each man at his best exists as but a breath. Selah
Sermons
Tim Conway
Kay Smith
E.A. Johnston
Chuck Smith
C.H. SpurgeonC.H. SpurgeonSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 39:5-7) He prays God to set the transitoriness of earthly life clearly before his eyes (cf. Psa 90:12); for if life is only a few spans long, then even his suffering and the prosperity of the ungodly will last only a short time. Oh that God would then grant him to know his end (Job 6:11), i.e., the end of his life, which is at the same time the end of his affliction, and the measure of his days, how it is with this (מה, interrog. extenuantis, as in Psa 8:5), in order that he may become fully conscious of his own frailty! Hupfeld corrects the text to אני מה־חלד, after the analogy of Psa 89:48, because חדל cannot signify "frail." But חדל signifies that which leaves off and ceases, and consequently in this connection, finite and transitory or frail. מה, quam, in connection with an adjective, as in Psa 8:2; Psa 31:20; Psa 36:8; Psa 66:3; Psa 133:1. By הן (the customary form of introducing the propositio minor, Lev 10:18; Lev 25:20) the preceding petition is supported. God has, indeed, made the days, i.e., the lifetime, of a man טפחות, handbreadths, i.e., He has allotted to it only the short extension of a few handbreadths (cf. ימים, a few days, e.g., Isa 65:20), of which nine make a yard (cf. πήχυιος χρόνος in Mimnermus, and Sa1 20:3); the duration of human life (on חלד vid., Psa 17:14) is as a vanishing nothing before God the eternal One. The particle אך is originally affirmative, and starting from that sense becomes restrictive; just as רק is originally restrictive and then affirmative. Sometimes also, as is commonly the case with אכן, the affirmative signification passes over into the adversative (cf. verum, verum enim vero). In our passage, agreeably to the restrictive sense, it is to be explained thus: nothing but mere nothingness (cf. Psa 45:14; Jam 1:2) is every man נצּב, standing firmly, i.e., though he stand never so firmly, though he be never so stedfast (Zac 11:16). Here the music rises to tones of bitter lament, and the song continues in Psa 39:7 with the same theme. צלם, belonging to the same root as צל, signifies a shadow-outline, an image; the בּ is, as in Psa 35:2, Beth essentiae: he walks about consisting only of an unsubstantial shadow. Only הבל, breath-like, or after the manner of breath (Psa 144:4), from empty, vain motives and with vain results, do they make a disturbance (pausal fut. energicum, as in Psa 36:8); and he who restlessly and noisily exerts himself knows not who will suddenly snatch together, i.e., take altogether greedily to himself, the many things that he heaps up (צבר, as in Job 27:16); cf. Isa 33:4, and on - ām = αὐτά, Lev 15:10 (in connection with which אלה הדברים, cf. Isa 42:16, is in the mind of the speaker).
Jamieson-Fausset-Brown Bible Commentary
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. make me to know mine end--experimentally appreciate. how frail I am--literally, "when I shall cease."
John Gill Bible Commentary
Lord, make me to know mine end,.... Not Christ, the end of the law for righteousness, as Jerom interprets it; nor how long he should live, how many days, months, and years more; for though they are known of God, they are not to be known by men; but either the end of his afflictions, or his, latter end, his mortal state, that he might be more thoughtful of that, and so less concerned about worldly things, his own external happiness, or that of others; or rather his death; see Job 6:11; and his sense is, that he might know death experimentally; or that he might die: this he said in a sinful passionate way, as impatient of his afflictions and exercises; and in the same way the following expressions are to be understood; and the measure of my days, what it is; being desirous to come to the end of it; otherwise he knew it was but as an hand's breadth, as he says in Psa 39:5; that I may know how frail I am; or "what time I have here"; or "when I shall cease to be" (u); or, as the Targum is, "when I shall cease from the world"; so common it is for the saints themselves, in an angry or impatient fit, to desire death; see Job 7:15; and a very rare and difficult thing it is to wish for it from right principles, and with right views, as the Apostle Paul did, Phi 1:23. (u) "quanti aevi ego", Montanus; "quamdiu roundanus ero", Vatablus; "quam brevis temporis sim", Musculus.
Tyndale Open Study Notes
39:4-6 Because of his suffering and sin, the psalmist concludes that life is meaningless and fleeting (see Job 7:7-10; Isa 40:6-8). He had expected a wicked life to have those qualities (see Pss 37:2, 20; 103:15-16), but now whether a person is godly or not seems to be irrelevant. 39:4-5 how fleeting my life is: This perspective comes out of suffering (see 78:39; 89:47-48; 90:3-10). The human lifetime is but a moment to God (90:4), as temporary as a breath (see 39:11; 144:4).
Psalms 39:4
I Will Watch My Ways
3My heart grew hot within me; as I mused, the fire burned. Then I spoke with my tongue: 4“Show me, O LORD, my end and the measure of my days. Let me know how fleeting my life is. 5You, indeed, have made my days as handbreadths, and my lifetime as nothing before You. Truly each man at his best exists as but a breath. Selah
- Scripture
- Sermons
- Commentary
Life Is a Vapor. Live Like It!
By Tim Conway2.3K05:04PSA 39:4ECC 12:13MAT 6:19JAS 4:141JN 2:17
This sermon emphasizes the importance of having a mindset aligned with God's perspective on life and eternity. It contrasts the worldly mindset that views life as forever with the biblical truth that life is fleeting and temporary. The speaker urges listeners to adopt a mindset that values eternity over temporary worldly pursuits, reminding them of the brevity of life and the need for wisdom in how they invest their time and resources.
Pleasing God - Pt. 1
By Kay Smith1.3K44:34Pleasing GodPSA 39:4In this sermon, Chris Carlson emphasizes the importance of living with an attitude of pleasing the heart of God. He shares how his own awareness of this began when he witnessed the fulfillment of prophecies and the imminent return of Jesus Christ. Pleasing God means bringing Him satisfaction and gratification, and it goes beyond mere obedience. Carlson uses the example of Noah and the five foolish virgins to illustrate the urgency of being prepared for the coming of Christ. He encourages listeners to constantly ask themselves what God wants them to do and to live in a way that brings pleasure to others, just as Chad did in the heartwarming story shared.
Death of George Whitefield
By E.A. Johnston1.0K12:01BiographyPSA 39:4PSA 90:12PRO 27:1MAT 5:16MAT 6:331CO 9:242CO 13:5In the sermon transcripts, it is described how George Whitfield, a preacher of the word of God, was approached by a crowd at the home of Parsons, asking him to give them a final message before retiring. Whitfield agrees to preach until a candle burns out, symbolizing his dedication to spreading the gospel of Christ. Despite his physical ailments, including asthma and possibly emphysema, Whitfield pours his heart out to the crowd from a staircase landing, presenting his master Emmanuel. Another instance is mentioned where Whitfield, despite feeling poor and desiring rest, agrees to preach to a large crowd in Exeter. Despite his worsening asthma, he continues to prioritize preaching and even expresses concern about his ability to fulfill future preaching engagements.
A Series of Proverbs Part 2
By Chuck Smith88125:05ProverbsPSA 22:2PSA 39:4ECC 6:12MAT 6:33ROM 3:23In this sermon, Pastor Chuck Smith explores the book of Ecclesiastes, specifically focusing on chapter 6, verse 12. He emphasizes the uncertainty and brevity of life, highlighting the fact that we do not know what is truly good for us in this earthly existence. Pastor Chuck also discusses the concept of memory and how our recollections can be a mixture of fact and fiction. He concludes by addressing the issues of oppression and bribery, noting that they can have a detrimental effect on our judgment and well-being.
Man . . . Is of Few Days, and Full of Trouble
By C.H. Spurgeon0Transience of LifeEternal PerspectiveJOB 14:1PSA 39:4C.H. Spurgeon reflects on the transient nature of life, urging believers to remember that earthly joys are fleeting and often accompanied by trouble. He emphasizes the importance of not becoming too attached to worldly possessions and relationships, as they are temporary and can be taken away at any moment. Spurgeon encourages a mindset that anticipates separation and loss, promoting a love that is aware of life's fragility. He reminds us that true joy is found in seeking heavenly treasures rather than earthly ones, as our time on earth is marked by suffering and sorrow. Ultimately, he calls for a focus on eternal joys, suggesting that the path of trouble leads us home to God.
Such Is Life
By C.H. Spurgeon0The Transience of LifeSeeking Eternal JoyPSA 39:4JAS 4:14C.H. Spurgeon reflects on the fleeting nature of life, using vivid metaphors such as a bubble, a gourd, and a meteor to illustrate its brevity and the importance of seeking lasting fulfillment in God. He urges listeners to recognize the transience of earthly pleasures and to turn to Jesus, the eternal source of hope and shelter. Spurgeon emphasizes the urgency of preparing for eternity, encouraging individuals to contemplate their mortality and seek a relationship with Christ, who offers enduring joy and salvation.
A Worm, a Gnat, a Fly, a Hair, a Seed of a Raison, a Skin of a Grape
By Thomas Brooks0Preparation for EternityThe Fragility of LifePSA 39:4PRO 27:1JAS 4:14Thomas Brooks emphasizes the fragility of life and the unpredictability of death, urging listeners not to boast about tomorrow as life is fleeting and full of unseen dangers. He illustrates how easily one can encounter death through seemingly trivial means, reminding us that our time on earth is limited and uncertain. Brooks reassures believers that even in death, they are merely transitioning from earthly struggles to eternal glory with God. The sermon serves as a poignant reminder to live each day with purpose and to seek a saving relationship with Christ before it is too late.
Letter 198.
By James Bourne0PSA 10:14PSA 37:34PSA 39:4LUK 11:8PHP 1:6James Bourne emphasizes the importance of waiting upon the Lord, sharing personal experiences of carrying burdens and finding solace in God's promises. Through meditating on Psalms and receiving divine guidance, he discovers the power of trusting in the Lord's salvation and strength in times of trouble. Bourne highlights the need for humility, dependence on God, and the value of heavenly blessings, urging others to diligently seek God's presence and guidance in their lives.
Zeuxis Died Laughing at the Picture of an Old Woman
By Thomas Brooks0MortalityPreparation for DeathPSA 39:4AMO 4:12ACT 20:9Thomas Brooks emphasizes the brevity and uncertainty of life, illustrating how death can strike unexpectedly and without warning. He recounts various historical figures who met sudden ends, highlighting the unpredictable nature of mortality. Brooks urges listeners to recognize the certainty of death while acknowledging the uncertainty of life, encouraging them to prepare spiritually for their eventual meeting with God. The sermon serves as a poignant reminder of the need for readiness in the face of life's unpredictability.
Life Is a Speeding Bullet to Eternity
By Mack Tomlinson0PSA 39:4PSA 90:12MAT 6:192CO 4:18PHP 1:21COL 3:2JAS 4:14Mack Tomlinson reflects on the brevity of life, urging listeners to consider the passing of time and the importance of living with an eternal perspective. He emphasizes the need to number our days and seek wisdom, acknowledging the reality of aging and the approaching end of life. Tomlinson encourages a focus on Christ, preparing for eternity, and leaving a legacy that honors God. He reminds believers to trust in God's sovereignty over their loved ones' futures and to prioritize a life lived for Christ.
Life Is Only a Little While
By A.W. Tozer0Life's TransienceHopePSA 39:4JAS 4:14A.W. Tozer emphasizes the transient nature of life and the importance of having a grounded hope. He warns against the false hope of long life on earth, which can lead to a dangerous delusion and ultimately betrayal when faced with death. Tozer highlights that even Christians can fall into the trap of presuming a secure earthly future without true assurance. He calls for a realistic understanding of life’s brevity and the need for a hope that is anchored in faith rather than mere optimism.
Deliverance From a Fit of Fainting
By Anne Bradstreet0PSA 30:2PSA 39:4PSA 145:3JHN 15:8COL 3:3Anne Bradstreet, in her sermon, expresses her deep reverence for the Lord, acknowledging her own inadequacies and pleading for His intervention to lift her sinking heart and revive her spirit. She reflects on the transient nature of life, likening it to a fragile spider's web that can be cut off at any moment, emphasizing the brevity and uncertainty of human existence. Bradstreet finds purpose in living only for God's praise, desiring a fruitful life that glorifies Him and recognizing that her life is ultimately hidden in Him.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 39:5-7) He prays God to set the transitoriness of earthly life clearly before his eyes (cf. Psa 90:12); for if life is only a few spans long, then even his suffering and the prosperity of the ungodly will last only a short time. Oh that God would then grant him to know his end (Job 6:11), i.e., the end of his life, which is at the same time the end of his affliction, and the measure of his days, how it is with this (מה, interrog. extenuantis, as in Psa 8:5), in order that he may become fully conscious of his own frailty! Hupfeld corrects the text to אני מה־חלד, after the analogy of Psa 89:48, because חדל cannot signify "frail." But חדל signifies that which leaves off and ceases, and consequently in this connection, finite and transitory or frail. מה, quam, in connection with an adjective, as in Psa 8:2; Psa 31:20; Psa 36:8; Psa 66:3; Psa 133:1. By הן (the customary form of introducing the propositio minor, Lev 10:18; Lev 25:20) the preceding petition is supported. God has, indeed, made the days, i.e., the lifetime, of a man טפחות, handbreadths, i.e., He has allotted to it only the short extension of a few handbreadths (cf. ימים, a few days, e.g., Isa 65:20), of which nine make a yard (cf. πήχυιος χρόνος in Mimnermus, and Sa1 20:3); the duration of human life (on חלד vid., Psa 17:14) is as a vanishing nothing before God the eternal One. The particle אך is originally affirmative, and starting from that sense becomes restrictive; just as רק is originally restrictive and then affirmative. Sometimes also, as is commonly the case with אכן, the affirmative signification passes over into the adversative (cf. verum, verum enim vero). In our passage, agreeably to the restrictive sense, it is to be explained thus: nothing but mere nothingness (cf. Psa 45:14; Jam 1:2) is every man נצּב, standing firmly, i.e., though he stand never so firmly, though he be never so stedfast (Zac 11:16). Here the music rises to tones of bitter lament, and the song continues in Psa 39:7 with the same theme. צלם, belonging to the same root as צל, signifies a shadow-outline, an image; the בּ is, as in Psa 35:2, Beth essentiae: he walks about consisting only of an unsubstantial shadow. Only הבל, breath-like, or after the manner of breath (Psa 144:4), from empty, vain motives and with vain results, do they make a disturbance (pausal fut. energicum, as in Psa 36:8); and he who restlessly and noisily exerts himself knows not who will suddenly snatch together, i.e., take altogether greedily to himself, the many things that he heaps up (צבר, as in Job 27:16); cf. Isa 33:4, and on - ām = αὐτά, Lev 15:10 (in connection with which אלה הדברים, cf. Isa 42:16, is in the mind of the speaker).
Jamieson-Fausset-Brown Bible Commentary
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. make me to know mine end--experimentally appreciate. how frail I am--literally, "when I shall cease."
John Gill Bible Commentary
Lord, make me to know mine end,.... Not Christ, the end of the law for righteousness, as Jerom interprets it; nor how long he should live, how many days, months, and years more; for though they are known of God, they are not to be known by men; but either the end of his afflictions, or his, latter end, his mortal state, that he might be more thoughtful of that, and so less concerned about worldly things, his own external happiness, or that of others; or rather his death; see Job 6:11; and his sense is, that he might know death experimentally; or that he might die: this he said in a sinful passionate way, as impatient of his afflictions and exercises; and in the same way the following expressions are to be understood; and the measure of my days, what it is; being desirous to come to the end of it; otherwise he knew it was but as an hand's breadth, as he says in Psa 39:5; that I may know how frail I am; or "what time I have here"; or "when I shall cease to be" (u); or, as the Targum is, "when I shall cease from the world"; so common it is for the saints themselves, in an angry or impatient fit, to desire death; see Job 7:15; and a very rare and difficult thing it is to wish for it from right principles, and with right views, as the Apostle Paul did, Phi 1:23. (u) "quanti aevi ego", Montanus; "quamdiu roundanus ero", Vatablus; "quam brevis temporis sim", Musculus.
Tyndale Open Study Notes
39:4-6 Because of his suffering and sin, the psalmist concludes that life is meaningless and fleeting (see Job 7:7-10; Isa 40:6-8). He had expected a wicked life to have those qualities (see Pss 37:2, 20; 103:15-16), but now whether a person is godly or not seems to be irrelevant. 39:4-5 how fleeting my life is: This perspective comes out of suffering (see 78:39; 89:47-48; 90:3-10). The human lifetime is but a moment to God (90:4), as temporary as a breath (see 39:11; 144:4).