Verse-by-Verse Bible Commentary
Psalms 39:5

Clarke's Commentary

Verse Psalms 39:5. My days as a handbreadth — My life is but a span; σπιθαμητουβιου.

And mine age is as nothing — כאין keein, as if at were not before thee. All time is swallowed up in thy eternity.

Verily every man at his best state — כל אדם נצב col adam nitstab, "every man that exists, is vanity." All his projects, plans, schemes, &c., soon come to nothing. His body also moulders with the dust, and shortly passes both from the sight and remembrance of men.

Bridgeway Bible Commentary

Psalm 38-39 The cries of the sick

The psalmist David felt that sometimes punishment for his sins took the form of sickness (e.g. Psalms 6:0) or opposition from those who envied or hated him (e.g. Psalms 25:0). Both elements appear again in the prayer of Psalms 38:0, which, being a confession of sin, was suitable to be offered with certain sacrifices.

As the suffering David cries to God for mercy, he admits that, because of his sin, he deserves what he has got (38:1-4). He vividly describes the sickness, sores and pain that he has to endure (5-7), but his inner suffering is much greater. It leaves him crushed and repentant before God (8-10). Friends forsake him and enemies plot against him (11-12), but he bears their slanders as if he cannot hear them and cannot reply to them (13-14). He can only leave the matter in God’s hands and trust that his downfall will give his enemies no cause to gloat over him or dishonour God (15-17). Although he has confessed his sins, his enemies still persecute him. He prays that God will not leave him alone in his hour of grief (18-22).

Psalms 39:0 views sickness in a different context from the previous psalm. As the psalmist looks back on his sickness, he asserts that he did not want to complain, in case he gave the wicked an excuse for dishonouring God. In the end, he could restrain himself no longer (39:1-3). His illness made him see how short and uncertain life is (4-6). He now sees this as all the more reason why he should trust in God and seek his forgiveness. He does not want to be mocked as one whose faith leaves him with fear and uncertainty in the face of death (7-8).

In view of all he has been through, the psalmist now asks for relief from his sufferings. The lesson God has taught him is that he should not place too high a value on the temporary things of life (9-11). He sees himself as a traveller, as a passing guest, and prays that his divine host will treat him with fitting kindness in the few days of life that remain (12-13).

Coffman's Commentaries on the Bible

"Behold, thou hast made my days as handbreadths; And my lifetime is as nothing before thee: Surely every man at his best estate is altogether vanity. (Selah)"

It appears to us that David mentions the pitiful brevity and vanity of life here as implied reasons leading up to some far greater reality than the pitiful summary of mortal life as all men know it.

The Bard of Avon commented upon this very futility and nothingness of mortal life in these words:

"Tomorrow, and tomorrow, and tomorrow, Creeps in this petty pace from day to day.
To the last syllable of recorded time;
And all our yesterdays have lighted fools
The way to dusty death. Out, out, brief candle!
Life's but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more: it is a tale
Told by an idiot, full of sound and fury,
Signifying nothing. - William Shakespeare, Lady Macbeth, Act. V, Scene 5, Lines 11-20."

One can hardly resist the speculation that Shakespeare had evidently read this psalm and made his comment on it in the lines just quoted.

We cannot believe, however, that David arrived at the same conclusion as did Shakespeare. There was indeed an answer to David's perplexity, as we shall see. "The very purpose of David's prayer, beginning with this verse, was based in his hope of being led back to a quiet confidence in God, which would dispel the vain thoughts."Ibid. This vein of thought was applied to all the nations of the world by Isaiah, "All the nations are as nothing before God; they are accounted by him as less than nothing, and vanity" (Isaiah 40:17). This being true of nations, indeed of all nations, how much more is it true of an individual? Not merely David, but all mankind continually stand in crying need of answers to such questions as surface here.

Barnes' Notes on the Whole Bible

Behold, thou hast made my days as an handbreadth - literally, “Lo, handbreadths hast thou given my days.” The word rendered “handbreadth” means properly the spread hand; the palm; the hand when the four fingers are expanded. The word is then used to denote anything very short or brief. It is one of the smallest natural measures, as distinguished from the “foot” - that is, the length of the foot; and from the cubit - that is, the length of the arm to the elbow. It is the “shortness” of life, therefore, that is the subject of painful and complaining reflection here. Who has not been in a state of mind to sympathize with the feelings of the psalmist? Who is there that does not often wonder, when he thinks of what he could and would accomplish on earth if his life extended to one thousand years, and when he thinks of the great interests at stake in reference to another world which God has made dependent on so short a life? Who can at all times so calm down his feelings as to give utterance to no expressions of impatience that life is so soon to terminate? Who is there that reflects on the great interests at stake that has not asked the question why God has not given man more time to prepare for eternity?

And mine age - Or, my life. The word used here - חלד cheled - means properly “duration of life,” lifetime; and then, life itself; Job 11:17.

Is as nothing - That is, it is so short that it seems to be nothing at all.

Before thee - As over against thee; that is, in comparison with thee. Compare Isaiah 40:17, “All nations “before him” are as nothing;” that is, over against him, or in comparison with him. When the two are placed together, the one seems to be as nothing in the presence of the other. So the life of man, when placed by the side of the life of God, seems to be absolutely nothing.

Verily every man at his best state is altogether vanity - Margin, “settled.” The idea is, that every man is “constituted” vanity. Literally, “All vanity every man is constituted.” There seems to be nothing but vanity; and this is the result of a divine constitution or arrangement. The idea expressed in our common version, “at his best state,” however true in itself, is not in the original. The thoughts in the original are:

(a) that all people are vanity; that is, life is so short, and man accomplishes so little, that it seems to be perfect vanity; and

(b) that this is the result of the divine constitution under which man was made.

It was the fact that man has been “so made” which gave so much trouble to the mind of the psalmist.

Smith's Bible Commentary

Psalms 39:1-13

Psalms 39:1-13 . Jeduthun was one of David's musicians, as was Asaph.

I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me. I was dumb with silence, I held my peace, even from good; and my sorrow was stirred. My heart was hot within me; while I was musing the fire burned ( Psalms 39:1-3 ):

Have you ever had that experience where you are just seething inside? While you are thinking on it you just start burning. "While I was musing, while I was thinking on the thing, man, did I burn inside." And David said,

and then I spoke ( Psalms 39:3 ),

It is best not to speak when you are in that shape. But David spoke to the right person; he spoke to the Lord. He said,

LORD, make me to know my end, and the measure of my days, what it is; that I may know how frail I am ( Psalms 39:4 ).

God, help me to realize that I'm not so macho as I think. Help me to know my days. God, help me to really number my days. You know, I don't have long. Life is short. If you live to be seventy, if you go on beyond that it's going to be with hardship. Lord, teach me to number my days. Help me to realize how frail I am.

Behold, you have made my days just as a handbreadth; and my age is as nothing before thee ( Psalms 39:5 ):

I like that. Don't put any candles on my birthday cake. As far as God is concerned my age is as nothing.

verily every man at his best state is altogether empty ( Psalms 39:5 ).

Man, poor man, so ignorant in that which he knows best. What is your best field of knowledge? What is your particular field of study? What was your major? How much is there to be known in that field in which you major? How much do you know in relationship to all that is to be known in that particular field? I think that, of course, Bible was my major, and I know the Bible better than any other single subject. But I'll tell you, I am so ignorant in the Bible as far as all that there is to be known about this Word. Man, poor man, so ignorant in that which he knows best. "Man at his best is altogether empty."

Surely every man walks in a vain show: surely they are disquieted in vain: he heaps up riches, but he knows not who's going to spend them. And now, Lord, what wait I for? my hope is in thee. Deliver me from all my transgressions: make me not the reproach of the foolish. I was dumb, I opened not my mouth; because you did it ( Psalms 39:6-9 ).

In other words, I didn't complain against the stroke that was upon me, because I knew that it was from you.

Remove thy stroke from me: I am consumed by the blow of your hand. When you with rebukes correct man for iniquity, you make his beauty to consume away like a moth: surely every man is empty. Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were. O spare me, that I may recover strength, before I go hence, and be no more ( Psalms 39:10-13 ). "

Dr. Constable's Expository Notes

1. The brevity of life 39:1-6

Dr. Constable's Expository Notes

Psalms 39

David seems to have composed this individual lament during a prolonged illness that almost proved fatal (cf. Job). He petitioned God to extend his days rather than to continue the chastening. This psalm is quite similar to the preceding one, but in this one David did not mention opposition from his enemies.

Jeduthun, mentioned in the title, was one of David’s chief musicians (1 Chronicles 16:41-42). Perhaps David wrote the psalm for Jeduthun to perform or lead, or for the group of musicians under his direction.

Dr. Constable's Expository Notes

David finally found relief in expressing his frustration to God. He prayed that God would teach him to appreciate the brevity of human life (cf. Psalms 90:10; Psalms 90:12). Evidently David was an old man at this time. His life seemed very short looking back on it. People measured short distances with handbreadths in David’s time (Psalms 39:5). The pursuits of life are relatively insignificant in view of the short time we live.

Gill's Exposition of the Whole Bible

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, Psalms 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 Isaiah 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, Psalms 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, Psalms 62:9; even of those that are in the most prosperous circumstances, in the greatest ease and affluence,

Luke 12:16; David himself had an experience of it, 2 Samuel 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. 2 Samuel 7:1- :.

w חלדי "vitale aevum meum", Cocceius; "my worldly time", Ainsworth. x כל הבל "universa, vel omnis vanitas", Pagninus, Montanus, Gejerus, Michaelis, Musculus, Cocceius; so Ainsworth. y נצב "stans", Pagninus, Montanus, Cocceius; "quamlibet firmus consistere videatur", Tigurine version, Vatablus; "though settled", Ainsworth; so Junius & Tremellius, Piscator.

Henry's Complete Commentary on the Bible

To the chief musician, even to Jeduthun. A psalm of David.

      1 I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.   2 I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.   3 My heart was hot within me, while I was musing the fire burned: then spake I with my tongue,   4 LORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am.   5 Behold, thou hast made my days as a handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.   6 Surely every man walketh in a vain show: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.

      David here recollects, and leaves upon record, the workings of his heart under his afflictions; and it is good for us to do so, that what was thought amiss may be amended, and what was well thought of may be improved the next time.

      I. He remembered the covenants he had made with God to walk circumspectly, and to be very cautious both of what he did and what he said. When at any time we are tempted to sin, and are in danger of falling into it, we must call to mind the solemn vows we have made against sin, against the particular sin we are upon the brink of. God can, and will, remind us of them (Jeremiah 20:20, Thou saidst, I will not transgress), and therefore we ought to remind ourselves of them. So David did here.

      1. He remembers that he had resolved, in general, to be very cautious and circumspect in his walking (Psalms 39:1; Psalms 39:1): I said, I will take heed to my ways; and it was well said, and what he would never unsay and therefore must never gainsay. Note, (1.) It is the great concern of every one of us to take heed to our ways, that is, to walk circumspectly, while others walk at all adventures. (2.) We ought stedfastly to resolve that we will take heed to our ways, and frequently to renew that resolution. Fast bind, fast find. (3.) Having resolved to take heed to our ways, we must, upon all occasions, remind ourselves of that resolution, for it is a covenant never to be forgotten, but which we must be always mindful of.

      2. He remembers that he had in particular covenanted against tongue-sins--that he would not sin with his tongue, that he would not speak amiss, either to offend God or offend the generation of the righteous,Psalms 73:15. It is not so easy as we could wish not to sin in thought; but, if an evil thought should arise in his mind, he would lay his hand upon his mouth, and suppress it, that it should go no further: and this is so great an attainment that, if any offend not in word, the same is a perfect man; and so needful a one that of him who seems to be religious, but bridles not his tongue, it is declared His religion is vain. David had resolved, (1.) That he would at all times watch against tongue-sins: "I will keep a bridle, or muzzle, upon my mouth." He would keep a bridle upon it, as upon the head; watchfulness in the act and exercise is the hand upon the bridle. He would keep a muzzle upon it, as upon an unruly dog that is fierce and does mischief; by particular stedfast resolution corruption is restrained from breaking out at the lips, and so is muzzled. (2.) That he would double his guard against them when there was most danger of scandal--when the wicked is before me. When he was in company with the wicked he would take heed of saying any thing that might harden them or give occasion to them to blaspheme. If good men fall into bad company, they must take heed what they say. Or, when the wicked is before me, in my thoughts. When he was contemplating the pride and power, the prosperity and flourishing estate, of evil-doers, he was tempted to speak amiss; and therefore then he would take special care what he said. Note, The stronger the temptation to a sin is the stronger the resolution must be against it.

      II. Pursuant to these covenants he made a shift with much ado to bridle his tongue (Psalms 39:2; Psalms 39:2): I was dumb with silence; I held my peace even from good. His silence was commendable; and the greater the provocation was the more praiseworthy was his silence. Watchfulness and resolution, in the strength of God's grace, will do more towards the bridling of the tongue than we can imagine, though it be an unruly evil. But what shall we say of his keeping silence even from good? Was it his wisdom that he refrained from good discourse when the wicked were before him, because he would not cast pearls before swine? I rather think it was his weakness; because he might not say any thing, he would say nothing, but ran into an extreme, which was a reproach to the law, for that prescribes a mean between extremes. The same law which forbids all corrupt communication requires that which is good and to the use of edifying,Ephesians 4:29.

      III. The less he spoke the more he thought and the more warmly. Binding the distempered part did but draw the humour to it: My sorrow was stirred, my heart was hot within me,Psalms 39:3; Psalms 39:3. He could bridle his tongue, but he could not keep his passion under; though he suppressed the smoke, that was as a fire in his bones, and, while he was musing upon his afflictions and upon the prosperity of the wicked, the fire burned. Note, Those that are of a fretful discontented spirit ought not to pore much, for, while they suffer their thoughts to dwell upon the causes of the calamity, the fire of their discontent is fed with fuel and burns the more furiously. Impatience is a sin that has its ill cause within ourselves, and that is musing, and its ill effects upon ourselves, and that is no less than burning. If therefore we would prevent the mischief of ungoverned passions, we must redress the grievance of ungoverned thoughts.

      IV. When he did speak, at last, it was to the purpose: At the last I spoke with my tongue. Some make what he said to be the breach of his good purpose, and conclude that, in what he said, he sinned with his tongue; and so they make what follows to be a passionate wish that he might die, like Elijah (1 Kings 19:4) and Job, Job 6:8; Job 6:9. But I rather take it to be, not the breach of his good purpose, but the reformation of his mistake in carrying it too far; he had kept silence from good, but now he would so keep silence no longer. He had nothing to say to the wicked that were before him, for to them he knew not how to place his words, but, after long musing, the first word he said was a prayer, and a devout meditation upon a subject which it will be good for us all to think much of.

      1. He prays to God to make him sensible of the shortness and uncertainty of life and the near approach of death (Psalms 39:4; Psalms 39:4): Lord, make me to know my end and the measure of my days. He does not mean, "Lord, let me know how long I shall live and when I shall die." We could not, in faith, pray such a prayer; for God has nowhere promised to let us know, but has, in wisdom, locked up that knowledge among the secret things which belong not to us, nor would it be good for us to know it. But, Lord, make me to know my end, means, "Lord, give me wisdom and grace to consider it (Deuteronomy 32:29) and to improve what I know concerning it." The living know that they shall die (Ecclesiastes 9:5), but few care for thinking of death; we have therefore need to pray that God by his grace would conquer that aversion which is in our corrupt hearts to the thoughts of death. "Lord, make me to consider," (1.) "What death is. It is my end, the end of my life, and all the employments and enjoyments of life. It is the end of all men," Ecclesiastes 7:2. It is a final period to our state of probation and preparation, and an awful entrance upon a state of recompence and retribution. To the wicked man it is the end of all joys; to a godly man it is the end of all griefs. "Lord, give me to know my end, to be better acquainted with death, to make it more familiar to me (Job 17:14), and to be more affected with the greatness of the change. Lord, give me to consider what a serious thing it is to die." (2.) "How near it is. Lord, give me to consider the measure of my days, that they are measured in the counsel of God" (the end is a fixed end, so the word signifies; my days are determined,Job 14:5) "and that the measure is but short: My days will soon be numbered and finished." When we look upon death as a thing at a distance we are tempted to adjourn the necessary preparations for it; but, when we consider how short life is, we shall see ourselves concerned to do what our hand finds to do, not only with all our might, but with all possible expedition. (3.) That it is continually working in us: "Lord, give me to consider how frail I am, how scanty the stock of life is, and how faint the spirits which are as the oil to keep that lamp burning." We find by daily experience that the earthly house of this tabernacle is mouldering and going to decay: "Lord, make us to consider this, that we may secure mansions in the house not made with hands."

      2. He meditates upon the brevity and vanity of life, pleading them with God for relief under the burdens of life, as Job often, and pleading them with himself for his quickening to the business of life.

      (1.) Man's life on earth is short and of no continuance, and that is a reason why we should sit loose to it and prepare for the end of it (Psalms 39:5; Psalms 39:5): Behold, thou hast made my days as a hand-breadth, the breadth of four fingers, a certain dimension, a small one, and the measure whereof we have always about us, always before our eyes. We need no rod, no pole, no measuring line, wherewith to take the dimension of our days, nor any skill in arithmetic wherewith to compute the number of them. No; we have the standard of them at our fingers' end, and there is no multiplication of it; it is but one hand-breadth in all. Our time is short, and God has made it so; for the number of our months is with him. It is short, and he knows it to be so: It is as nothing before thee. he remembers how short our time is,Psalms 79:47. It is nothing in comparison with thee; so some. All time is nothing to God's eternity, much less our share of time.

      (2.) Man's life on earth is vain and of no value, and therefore it is folly to be fond of it and wisdom to make sure of a better life. Adam is Abel--man is vanity, in his present state. He is not what he seems to be, has not what he promised himself. He and all his comforts lie at a continual uncertainty; and if there were not another life after this, all things considered, he were made in vain. He is vanity; he is mortal, he is mutable. Observe, [1.] How emphatically this truth is expressed here. First, Every man is vanity, without exception; high and low, rich and poor, all meet in this. Secondly, He is so at his best estate, when he is young, and strong, and healthful, in wealth and honour, and the height of prosperity; when he is most easy, and merry, and secure, and thinks his mountain stands strong. Thirdly, He is altogether vanity, as vain as you can imagine. All man is all vanity (so it may be read); every thing about him is uncertain; nothing is substantial and durable but what relates to the new man. Fourthly, Verily he is so. This is a truth of undoubted certainty, but which we are very unwilling to believe and need to have solemnly attested to us, as indeed it is by frequent instances. Fifthly, Selah is annexed, as a note commanding observation. "Stop here, and pause awhile, that you may take time to consider and apply this truth, that every man is vanity." We ourselves are so. [2.] For the proof of the vanity of man, as mortal, he here mentions three things, and shows the vanity of each of them, Psalms 39:6; Psalms 39:6. First, The vanity of our joys and honours: Surely every man walks (even when he walks in state, when he walks in pleasure) in a shadow, in an image, in a vain show. When he makes a figure his fashion passes away, and his great pomp is but great fancy, Acts 25:23. It is but a show, and therefore a vain show, like the rainbow, the gaudy colours of which must needs vanish and disappear quickly when the substratum is but a cloud, a vapour; such is life (James 4:14), and therefore such are all the gaieties of it. Secondly, The vanity of our griefs and fears. Surely they are disquieted in vain. Our disquietudes are often groundless (we vex ourselves without any just cause, and the occasions of our trouble are often the creatures of our own fancy and imagination), and they are always fruitless; we disquiet ourselves in vain, for we cannot, with all our disquietment, alter the nature of things nor the counsel of God; things will be as they are when we have disquieted ourselves ever so much about them. Thirdly, The vanity of our cares and toils. Man takes a great deal of pains to heap up riches, and they are but like heaps of manure in the furrows of the field, good for nothing unless they be spread. But, when he has filled his treasures with his trash, he knows not who shall gather them, nor to whom they shall descend when he is gone; for he shall not take them away with him. He asks not, For whom do I labour? and that is his folly, Ecclesiastes 4:8. But, if he did ask, he could not tell whether he should be a wise man or a fool, a friend or a foe, Ecclesiastes 2:19. This is vanity.