Charles Ellicott Commentary Psalms 39

My tongue. —To enter into the feeling of the poet we must remember the unrestrained way in which people in ancient Near Eastern cultures give way to grief. It was natural and becoming for him to “roar” (Psalms 38:8 and following) out his indignation or his grief, to mutter (Psalms 1:2 and following) aloud his prayers, to speak out on every impulse. Now he determines to endure in silence and mutely bear the worst, rather than speak what may in the eyes of the impious be construed into a murmur against Divine Providence, into impatience under the Divine decree. (Compare to Psalm 38:13-14.)

With a bridle. —Compare to Deuteronomy 25:4, where the cognate verb occurs. The root-meaning is “stop.” For the metaphor, compare to James 1:26, and Plato, Laws, 3:701, “the argument, like a horse, ought to be pulled up from time to time, and not be allowed to run away, but held with bit and bridle.” (Compare also to Virgil, Æneid, vi. 79.)

Even from good. —This interpretation, while following the Septuagint, Vulgate, and most ancient versions, is suspicious, since the particle, rendered from, is not generally used in this sense after a verb expressing silence. Indeed, there is only one instance which at all supports this rendering (1 Kings 22:3, margin).

Nor does the context require or even admit it. If the bright side of things had been so evident that he could speak of it, the Psalmist would not have feared reproach for doing so, nor was there cause for his silence “as to the law,” the rabbinical mode of explaining the passage. The obvious translation makes the clause parallel with that which follows: “I held my peace without profit. My sorrow was increased,” that is, instead of lessening my grief by silence, I only increased it.

Stirred. —The Septuagint and Vulgate “renewed,” which is nearer the meaning than either the Authorised Version or margin.

The fire burned.—The attempt at repression only makes the inward flame of feeling burn the more fiercely, until at last it is too much for the resolution that has been formed, and the passion of the heart breaks out in words. Like the modern poet, the Hebrew bard had felt

“It would be better not to breathe or speak
Than cry for strength, remaining weak,
And seem to find, but still to seek.”

But thought is too much for him, and he breaks into speech—not, however, fretfully, still less with bitter invective against others. It is a dialogue with the ruler of destiny, in which frail man wants to face his condition, and know the worst.

Rhythmically, and for every other reason, the psalm from this verse onward must be treated as the utterance to which the poet’s feelings have finally driven him.

How frail I am. — This reading is to be preferred over the marginal note, which follows the Septuagint and Vulgate. The Hebrew word, derived from a root meaning “to leave off,” means “forsaken” in Isaiah 53:3. However, here, as in Ezekiel 3:27, it is active and implies “ceasing to live.”

Handbreadth. —Better, some spans long. The plural without the article has this indefinite sense.

My age. —Literally, duration. (See Psalms 17:14.) The Septuagint and Vulgate have “substance.”

Before you. —Since in God’s sight one day is as a thousand years, and a thousand years as one day. “If nature is below any perception of time, God, at the other extremity of being, is above it. God includes time without being affected by it, and time includes nature, which is unaware of it. He transcends it so completely, and his works are so profoundly subject to it, that he must be indifferent to its passing. But we stand at an intermediate point and bear an affinity with both extremes” (J. Martineau, Hours of Thought).

Truly every man ... —Better, nothing but breath is every man at his best. (Literally, though standing firm.) Compare.

“Reason thus with life—
If I lose you, I lose a thing
That none but fools would keep; a breath you are.
SHAKESPEARE: Measure for Measure.