Psalmen 39:8 Kommentar

David seems to have been in a great strait when he penned this psalm, and, upon some account or other, very uneasy; for it is with some difficulty that he conquers his passion, and composes his spirit himself to take that good counsel which he had given to others (37) to rest in the Lord, and wait patiently for him, without fretting; for it is easier to give the good advice than to give the good example of quietness under affliction. What was the particular trouble which gave occasion for the conflict David was now in does not appear. Perhaps it was the death of some dear friend or relation that was the trial of his patience, and that suggested to him these meditations of morality; and at the same time, it should seem too, he himself was weak and ill, and under some prevailing distemper. His enemies likewise were seeking advantages against him, and watched for his halting, that they might have something to reproach him for. Thus aggrieved, I. He relates the struggle that was in his breast between grace and corruption, between passion and patience (Psa 39:1-3). II. He meditates upon the doctrine of man's frailty and mortality, and prays to God to instruct him in it (Psa 39:4-6). III. He applies to God for the pardon of his sons, the removal of his afflictions, and the lengthening out of his life till he was ready for death (Psa 39:7-13). This is a funeral psalm, and very proper for the occasion; in singing it we should get our hearts duly affected with the brevity, uncertainty, and calamitous state of human life; and those on whose comforts God has, by death, made breaches, will find this psalm of great use to them, in order to their obtaining what we ought much to aim at under such an affliction, which is to get it sanctified to us for our spiritual benefit and to get our hearts reconciled to the holy will of God in it To the chief musician, even to Jeduthun. A psalm of David.

INTRODUCTION TO PSALM 39 To the chief Musician, even to Jeduthun, a Psalm of David. Some take Jeduthun to be the name of a musical instrument, as Jarchi, on which, and others the first word of a song, to the tune of which, this psalm was sung, as Aben Ezra; though it seems best, with Kimchi and others, to understand it as the name of the chief musician, to whom this psalm was sent to be made use of in public service; since Jeduthun was, with his sons, appointed by David to prophesy with harps and psalteries, and to give praise and thanks unto the Lord, Ch1 16:41; he is the same with Ethan (s). The occasion of it is thought, by some, to be the rebellion of his son Absalom; so Theodoret thinks it was written when he fled from Absalom, and was cursed by Shimei; or rather it may be some sore affliction, which lay upon David for the chastisement of him; see Psa 39:9; and the argument of the psalm seems to be much the same with that of the preceding one, as Kimchi observes. (s) Vid. Hiller. Onomastic. Sacr. p. 513, 805.

Deliver me from all my transgressions,.... Which were the cause and occasion of all his distresses, inward and outward; and the deliverance prayed for includes a freedom from the dominion of sin, which is by the power of efficacious grace; and from the guilt of sin, which is by the application of the blood of Christ; and from obligation to punishment for it, or deliverance from wrath to come, which is through Christ's being made a curse, and enduring wrath in the room and stead of his people; and from the very being of sin, which, though it cannot be expected in this life, is desirable: and the psalmist prays that he might be delivered from "all" his transgressions; knowing: that if one of them was left to have dominion over him, or the guilt of it to lie upon him, and he be obliged to undergo due punishment for it, he must be for ever miserable; make me not the reproach of the foolish; of a Nabal; meaning not any particular person; as Esau, according to Jarchi; or Absalom, as others; but every foolish man, that is, a wicked man; such who deny the being and providence of God, make a mock at sin, and scoff at the saints: and the sense of the psalmist is, that the Lord would keep him from sinning, and deliver him out of all his afflictions, on account of which he was reproached by wicked men.

It is not merely one lapse that he is confessing, for he prays to be forgiven all his iniquities. He knows that without God’s forgiveness no one can be saved. For we were born in sin. We have inherited a stain. Our human condition has a congenital tendency to sin.

"Deliver me from all my transgressions" [Psalm 39:8]. I have "over-leaped" a great deal of ground, a very great deal of ground already; but, "If we say that we have no sin, we deceive ourselves, and the Truth is not in us." [1 John 1:8] I have "over-leaped" a great deal: but still do I "beat my breast," and say, "Forgive us our debts, as we forgive our debtors." [Matthew 6:12] Thou therefore art "my expectation!" my "End." For "Christ is the end of the Law unto righteousness, unto every man that believes." [Romans 10:4] From all mine offenses: not only from those, that I may not relapse into those which I have already "over-leaped;" but from all, without exception, of those on account of which I now beat my breast, and say, "Forgive us our debts." "Deliver me from all mine offenses:" me being thus minded, and holding fast what the Apostle said, "As many of us as be perfect, let us be thus minded." [Philippians 3:15] For at the time that he said that he was not "already perfect," he then immediately goes on and says, "As many of us as be perfect, let us be thus minded."...Are you then, O Apostle, not perfect, and are we perfect? But has it escaped you, that he did just now call himself "perfect"? For he does not say, "As many of you as are perfect, be ye thus minded;" but "As many of us as be perfect, let us be thus minded;" after having said a little before, "Not that I have already attained; either am already perfect." In no other way then can you be perfect in this life, than by knowing that you cannot be perfect in this life. This then will be your perfection, so to have "over-leaped" some things, as to have still some point to which you are hastening on: so as to have something remaining, to which you will have to leap on, when everything else has been passed by. It is such faith as this that is secure; for whoever thinks that he has already attained, is "exalting himself," so as to be "abased" hereafter. [Luke 18:14] ...

Although this holy man was conducting himself in noble devotion, he still asks to be freed from all of his iniquities by the Lord’s mercy.

"From all." Above, the Psalmist set forth the confidence he had in God when he said, "And now, what is my expectation," etc.; here, however, he sets before God his petition. And concerning this he does three things. First he asks God for the removal of guilt. Second he asks for the removal of punishment. Third he assigns the reason for the conjunction of these petitions. The second, at "Remove." The third, at "On account of iniquity." Concerning the first he does two things. First he makes his petition. Second he alleges the merit of being heard, at "You have given me as a reproach." He says therefore, "From all my iniquities," etc. Where it should be noted that this petition is commendable on account of the thing requested, which is necessary, namely to be freed from sin. Job 11: "If you put away the iniquity that is in your hand, and let not wickedness dwell in your tabernacle, then in justice you shall lift up your face without blemish." Second, because he does not ask on account of his own merits but asks that it be given him by God. Is. 43: "I am he who blots out your iniquities for my own sake." Third, because he asks to be freed from all of them; because it is impious to ask pardon from God for sins if total deliverance is not hoped for from him. Jn. 7: "I have made a whole man sound on the Sabbath." Hence he says, "From all my iniquities deliver me"; as if to say: I do not ask to be freed from one sin only, but from all. Ezek. 36: "You shall be cleansed from all your defilements." Ps. 25: "Forgive all my sins." Merit is taken from the part of the one who suffers. Tob. 3: "You forgive all the sins of men in tribulation." And therefore first he shows what he endures; second he shows the patience he had; third he assigns the cause. He says therefore, "You have given me as a reproach to the fool," which can be understood in two ways. In one way, that the reproach is a punishment inflicted on him by God, because just as the proper reward of the virtuous person is honor, so the punishment of sin is reproach. Mal. 2: "You have scandalized many in the law." In another way, that God caused it, that is, the patience, not the reproach, but the occasion of reproach from the fact that he now begins to despise earthly things, which the foolish and unwise regard as a reproach on account of the patience he exercises.

To Jeduthun (Ch1 16:41-42), one of the chief singers. His name mentioned, perhaps, as a special honor. Under depressing views of his frailty and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the expression of his feelings, till, led to regard his case aright, he prays for a proper view of his condition and for the divine compassion. (Psa 39:1-13) I said--or, "resolved." will take heed--watch. ways--conduct, of which the use of the tongue is a part (Jam 1:26). bridle--literally, "muzzle for my mouth" (compare Deu 25:4). while . . . before me--in beholding their prosperity (Psa 37:10, Psa 37:36).

Patiently submissive, he prays for the removal of his chastisement, and that he may not be a reproach.