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Psalms 39:5
Verse
Context
I Will Watch My Ways
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 6Surely every man goes about like a phantom; surely he bustles in vain; he heaps up riches not knowing who will haul them away.
Sermons
Thomas BrooksThomas Brooks
James WebsterThomas Brooks
St. John ChrysostomW.J. ErdmanThomas BrooksSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
His prayer is answered in his obtaining an impressive view of the vanity of the life of all men, and their transient state. Their pomp is a mere image, and their wealth is gathered they know not for whom.
John Gill Bible Commentary
Behold, thou hast made my days as an handbreadth,.... These words, with the following clause, are the psalmist's answer to his own inquiries; or rather a correction of his inquiry and impatience, showing how needless it was to ask such questions, and be impatient to die, when it was so clear and certain a case that life was so short; not a yard or ell (forty five inches), but an handbreadth, the breadth of four fingers; or at most a span of time was allowed to man, whose days are few, like the shadow that declineth, and the grass that withers; by which figurative expressions the brevity of human life is described, Psa 102:11; and this is the measure made, cut out, and appointed by the Lord himself, who has determined the years, months, and days of man's life, Job 14:5; and mine age is as nothing before thee; in the sight of God, or in comparison of his eternity; not so much as an handbreadth, or to be accounted as an inch, but nothing at, all; yea, less than nothing, and vanity; see Isa 40:17; that is, the age or life of man in this world, as the word (w) used signifies; for otherwise the age or life of man, in the world to come, is of an everlasting duration; but the years of this present life are threescore and ten; ordinarily speaking; an hundred and thirty are by Jacob reckoned but few; and even a thousand years with the Lord are but as one day, Psa 90:4; verily every man at his best state is altogether vanity. As vanity may signify sin, emptiness, folly, falsehood, fickleness, and inconstancy; for man is a very sinful creature, empty of all that is good; foolish as to the knowledge of divine things; he is deceiving and deceived, his heart is deceitful and desperately wicked; and he is unstable in all his ways: he is "all vanity" (x), as the words may be rendered; all that he has, or is, or is in him, is vanity; his body, in the health, beauty, and strength of it, is subject to change; and so are his mind, his memory, his judgment and affections, his purposes and promises; and so are his goods and estate, his riches and honours; yea, all the vanity that is in the creatures, that is, in the vegetable and sensitive creatures, yea, that is in the whole, world, is in him; who is a microcosm, a little world himself: and this is true of every man, even in his "best settled" (y) estate; when he stood the most firm, as the word used signifies; it is true of men of high and low degree, of the wise, knowing, and learned, as well as of the illiterate and ignorant, Psa 62:9; even of those that are in the most prosperous circumstances, in the greatest ease and affluence, Luk 12:16; David himself had an experience of it, Sa2 7:1; yea, this is true of Adam in his best estate, in his estate of innocence; for he was even then subject to change, as the event has shown; and being in honour, he abode not long; and, though upright, became sinful, and came short of the glory of God: indeed, the spiritual estate of believers in Christ is so well settled as that it cannot be altered; nor is it subject to any vanity. Selah. See Gill on Psa 3:2. (w) "vitale aevum meum", Cocceius; "my worldly time", Ainsworth. (x) "universa, vel omnis vanitas", Pagninus, Montanus, Gejerus, Michaelis, Musculus, Cocceius; so Ainsworth. (y) "stans", Pagninus, Montanus, Cocceius; "quamlibet firmus consistere videatur", Tigurine version, Vatablus; "though settled", Ainsworth; so Junius & Tremellius, Piscator.
Psalms 39:5
I Will Watch My Ways
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 6Surely every man goes about like a phantom; surely he bustles in vain; he heaps up riches not knowing who will haul them away.
- Scripture
- Sermons
- Commentary
One Infinite Perfection
By Thomas Brooks0Human VanityGod's SufficiencyPSA 23:1PSA 39:5ISA 41:10LAM 3:24ROM 8:322CO 12:9EPH 3:20PHP 4:19COL 2:9JAS 1:17Thomas Brooks emphasizes the inherent vanity of man, stating that even at his best, he is in constant need of various essentials for survival. In contrast, God is portrayed as the embodiment of infinite perfection, self-sufficient and lacking nothing, possessing all excellencies within Himself. Brooks encourages Christians to recognize God as their all-sufficient portion, capable of providing protection, direction, mercy, and grace. He highlights that God encompasses all good and glory, fulfilling every need and desire of the soul. Ultimately, Brooks calls believers to find their complete satisfaction and security in God alone.
All Shadow and Vanity
By Thomas Brooks0Eternal PerspectiveVanity of the WorldPSA 39:5PRO 31:30ECC 1:2ISA 40:6MAT 6:19LUK 12:152CO 4:18COL 3:2JAS 4:141JN 2:17Thomas Brooks emphasizes the profound emptiness of worldly pursuits, echoing Solomon's declaration that all is vanity. He illustrates that the pleasures and achievements of this life are fleeting and ultimately unsatisfying, akin to a shadow that quickly fades away. Brooks urges listeners to recognize the transient nature of earthly joys and the futility of seeking fulfillment in them, as they are ultimately deceptive and lead to disappointment. He draws parallels between worldly allurements and the forbidden fruit, highlighting their superficial appeal but deadly consequences. The sermon calls for a deeper understanding of true value beyond the vanity of this world.
If Any Man Thirst: Part Ii
By James Webster0PSA 39:5PSA 110:3MAT 5:6LUK 19:14JHN 4:10JHN 7:37James Webster preaches about the unwillingness of sinners to come to Christ, highlighting the black picture painted by Scripture of sinners in their natural state, devoid of strength and filled with a rooted hatred and rebellion against Christ. Despite the most advantageous circumstances, sinners remain unwilling to come to Christ, resisting His offers and defending their sin. However, those who thirst for Christ are allowed to come and drink from the fountain of living waters, with God the Father taking all glory for making them willing to come.
Remember—you Are but Mortal!
By Thomas Brooks0Time ManagementMortalityPSA 39:5PSA 90:12ECC 3:1HEB 9:27JAS 4:14Thomas Brooks emphasizes the fleeting nature of human life, urging listeners to reflect on the brevity of their existence as highlighted in Psalm 39:5. He challenges the audience to consider the importance of not wasting time and to take seriously the offers of grace and the value of their souls in light of eternity. Brooks uses the example of Philip, king of Macedon, who reminded himself daily of his mortality, suggesting that we too need constant reminders of our finite lives. He warns against the tendency to avoid the topic of death, which he sees as a prevalent issue in society today.
1 Thessalonians 4:13
By St. John Chrysostom0PSA 39:51CO 8:21CO 15:181CO 15:521TH 4:141TH 5:1John Chrysostom preaches about the importance of understanding the doctrine of the Resurrection to banish grief and sorrow, emphasizing that even those who have fallen asleep in Jesus will be brought by God. He addresses the disbelief in the Resurrection, highlighting the comfort and honor in glory that believers will experience. Chrysostom encourages faith in the Resurrection by pointing out the miraculous transformations in nature and the human body, urging believers to trust in God's power and wisdom beyond human understanding.
Vanities Social and Political. 4:1-16
By W.J. Erdman0PSA 39:5PRO 23:4ECC 1:14ECC 3:11ECC 4:1In this sermon by W.J. Erdman, the preacher reflects on the endless cycle of vanity and hopelessness that plagues humanity. He observes the oppression and suffering in the world, leading to a deep sense of despair and questioning the value of existence. Erdman highlights the futility of worldly pursuits and the fleeting nature of success, fame, and power, emphasizing the transient nature of human endeavors. The preacher underscores the self-centeredness of each generation and the ultimate insignificance of earthly achievements, pointing to the eternal truth that life without a deeper purpose is like chasing after the wind.
An Epitome of All Vanity
By Thomas Brooks0Human VanityThe Fall of ManPSA 39:5ECC 1:2ISA 40:6Thomas Brooks emphasizes the profound truth that every man, at his best state, is ultimately vanity, as stated in Psalms 39:5. He reflects on the fall of Adam, illustrating how humanity has devolved from its original glory to a state of emptiness and insignificance, likening man to dust, a shadow, and a comprehensive vanity. Brooks argues that despite any earthly honors or comforts, all are rendered meaningless in light of man's fallen nature. He poignantly describes the tragic transformation of man from the image of God to a burden to himself and heaven. The sermon serves as a sobering reminder of the need for redemption and the futility of relying on worldly achievements.
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
His prayer is answered in his obtaining an impressive view of the vanity of the life of all men, and their transient state. Their pomp is a mere image, and their wealth is gathered they know not for whom.
John Gill Bible Commentary
Behold, thou hast made my days as an handbreadth,.... These words, with the following clause, are the psalmist's answer to his own inquiries; or rather a correction of his inquiry and impatience, showing how needless it was to ask such questions, and be impatient to die, when it was so clear and certain a case that life was so short; not a yard or ell (forty five inches), but an handbreadth, the breadth of four fingers; or at most a span of time was allowed to man, whose days are few, like the shadow that declineth, and the grass that withers; by which figurative expressions the brevity of human life is described, Psa 102:11; and this is the measure made, cut out, and appointed by the Lord himself, who has determined the years, months, and days of man's life, Job 14:5; and mine age is as nothing before thee; in the sight of God, or in comparison of his eternity; not so much as an handbreadth, or to be accounted as an inch, but nothing at, all; yea, less than nothing, and vanity; see Isa 40:17; that is, the age or life of man in this world, as the word (w) used signifies; for otherwise the age or life of man, in the world to come, is of an everlasting duration; but the years of this present life are threescore and ten; ordinarily speaking; an hundred and thirty are by Jacob reckoned but few; and even a thousand years with the Lord are but as one day, Psa 90:4; verily every man at his best state is altogether vanity. As vanity may signify sin, emptiness, folly, falsehood, fickleness, and inconstancy; for man is a very sinful creature, empty of all that is good; foolish as to the knowledge of divine things; he is deceiving and deceived, his heart is deceitful and desperately wicked; and he is unstable in all his ways: he is "all vanity" (x), as the words may be rendered; all that he has, or is, or is in him, is vanity; his body, in the health, beauty, and strength of it, is subject to change; and so are his mind, his memory, his judgment and affections, his purposes and promises; and so are his goods and estate, his riches and honours; yea, all the vanity that is in the creatures, that is, in the vegetable and sensitive creatures, yea, that is in the whole, world, is in him; who is a microcosm, a little world himself: and this is true of every man, even in his "best settled" (y) estate; when he stood the most firm, as the word used signifies; it is true of men of high and low degree, of the wise, knowing, and learned, as well as of the illiterate and ignorant, Psa 62:9; even of those that are in the most prosperous circumstances, in the greatest ease and affluence, Luk 12:16; David himself had an experience of it, Sa2 7:1; yea, this is true of Adam in his best estate, in his estate of innocence; for he was even then subject to change, as the event has shown; and being in honour, he abode not long; and, though upright, became sinful, and came short of the glory of God: indeed, the spiritual estate of believers in Christ is so well settled as that it cannot be altered; nor is it subject to any vanity. Selah. See Gill on Psa 3:2. (w) "vitale aevum meum", Cocceius; "my worldly time", Ainsworth. (x) "universa, vel omnis vanitas", Pagninus, Montanus, Gejerus, Michaelis, Musculus, Cocceius; so Ainsworth. (y) "stans", Pagninus, Montanus, Cocceius; "quamlibet firmus consistere videatur", Tigurine version, Vatablus; "though settled", Ainsworth; so Junius & Tremellius, Piscator.