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Commentary on Psalms 39 verses 1–6
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 (Jer 2:20, 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 (Psa 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, Psa 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 (Psa 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, Eph 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, Psa 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 (Kg1 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 (Psa 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 (Deu 32:29) and to improve what I know concerning it." The living know that they shall die (Ecc 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," Ecc 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 (Psa 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, Psa 79:1-13 :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, Psa 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, Act 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 (Jam 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, Ecc 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, Ecc 2:19. This is vanity.
Not even all the possessions amassed nor all humankind, if measured by their lifetime, from Adam to the last human being—not even this measure is anything in comparison with the measure of your life, Lord.
It is not that he was enquiring about his own death—death is not the end of one who will rise again—but rather his enquiry concerned that end of which the apostle speaks: “Afterwards there will be the end, when he shall have delivered up the kingdom to God and the Father”. … Evil will fade to nothingness, and eternal good will take its place.… That, surely, is the true end. It is not the end of one person alone, but the end of all. Why then does David say “my end”? But consider a moment who it is that is speaking. He speaks as humankind or as one representing men and sharing the same substance as they; he is one who stands for all, is in the likeness of all and is truly versed in that perfection that belongs to the consummate man.
The end of the rational nature is the understanding of the holy Trinity.
"Lord, make me to know mine end" [Psalm 39:4]. For some things I have passed by already; and I have arrived at a certain point, and that to which I have arrived is better than that from which I have advanced to this; but yet there remains a point, which has to be left behind. For we are not to remain here, where there are trials, offenses, where we have to bear with persons who listen to us and cavil at us. "Make me to know mine end;" the end, from which I am still removed, not the course which is already before me.
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SUMMARY
Psalms 39:4 presents a profound and deeply personal prayer from David, transitioning from his initial struggle with internal anguish to a universal contemplation of human existence. He earnestly petitions the Lord to grant him a clear understanding of his finite lifespan—specifically, his "end" and the "measure of his days." This request is not born of morbid curiosity, but from a sincere desire to fully comprehend his inherent frailty and impermanence, thereby cultivating humility and reorienting his perspective toward God's eternal sovereignty and his own transient reality.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 39:4 masterfully employs several literary devices to convey its profound message about human mortality and divine sovereignty. The most prominent is Parallelism, specifically synonymous parallelism, where the phrases "mine end" and "the measure of my days" express a similar concept of life's termination and brevity through slightly varied yet reinforcing phrasing. This technique intensifies the central idea of life's finitude. The verse is structured as a direct Petition or Supplication, a heartfelt and urgent appeal addressed to God, highlighted by the imperative "make me to know." The phrase "that I may know how frail I am" functions as a clear Purpose Clause, explicitly stating the desired spiritual outcome and the transformative impact of the divine revelation David seeks—a profound realization of human vulnerability and dependence on God. Furthermore, the entire verse serves as a form of Contemplation on mortality, a recurring theme in wisdom literature that encourages introspection, humility, and a reorientation of priorities in light of life's brevity.
THEOLOGICAL AND THEMATIC CONNECTIONS
This poignant prayer by David encapsulates a fundamental theological truth: humanity's existence is inherently finite, fragile, and entirely dependent on God. It stands in stark contrast to human pride, self-sufficiency, and the illusion of control, compelling the individual to confront their mortality not with despair, but with a renewed sense of humility and absolute reliance on the eternal Creator. The knowledge of our "end" is not meant to paralyze us with fear or lead to fatalism, but rather to properly orient our lives towards what truly matters in light of eternity. Recognizing that our days are numbered and divinely appointed fosters profound wisdom, encouraging us to "number our days" so that we "may gain a heart of wisdom," as eloquently stated in Psalm 90:12. This perspective transforms our approach to life, prompting intentional living and a deeper pursuit of God's purposes.
REFLECTION AND APPLICATION
David's prayer in Psalms 39:4 holds profound relevance for contemporary believers, challenging us to cultivate a realistic, humble, and God-centered perspective on our own mortality. In a culture often preoccupied with extending life indefinitely, denying the reality of death, or pursuing endless temporal achievements, this verse calls us to embrace the truth of our finite nature. Understanding that our days are measured and our lives are inherently frail should not lead to fatalism, anxiety, or despair, but rather to a profound sense of urgency, intentionality, and purpose. It compels us to critically evaluate our priorities, ensuring that our precious time, energy, and resources are invested in what holds eternal value and aligns with God's will. This awareness fosters a spirit of humility, reminding us that every breath is a gracious gift from God and that our ultimate hope rests not in our own strength, longevity, or accomplishments, but in the steadfast love, eternal power, and sovereign plan of the Lord. It encourages us to live each day intentionally, seeking God's will and serving His purposes, knowing that our earthly sojourn is but a fleeting moment in the grand, eternal tapestry of His redemptive plan.
Questions for Reflection
FAQ
Why does David want to know his "end" and "measure of days"? Isn't that morbid or a sign of despair?
Answer: David's request in Psalms 39:4 is far from morbid curiosity about the exact date of his death, nor is it a cry of despair or a desire to escape life. Instead, it is a profound spiritual plea for divine wisdom and perspective. He earnestly desires to fully grasp the finite nature of his existence ("mine end") and the limited, divinely appointed duration of his life ("the measure of my days"). The ultimate purpose, as explicitly stated in the verse, is "that I may know how frail I am." This knowledge is intended to cultivate deep humility, to remind him of his utter dependence on God, and to correctly orient his priorities in light of eternity. It's a prayer for wisdom to live purposefully and intentionally, recognizing the brevity of life and the eternal nature of God. This theme is powerfully echoed in Psalm 90:12, which prays, "So teach us to number our days, that we may apply our hearts unto wisdom." Far from being a morbid preoccupation, it is a path to deeper spiritual insight, a more intentional and God-honoring life, and a profound trust in the One who holds all life in His hands.
CHRIST-CENTERED FULFILLMENT
Psalms 39:4, with its poignant reflection on human frailty and the brevity of life, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While humanity is indeed "frail" and our days are "measured," the Incarnation reveals God's eternal Son taking on this very human frailty, not to be consumed by it, but to conquer it. Jesus, "who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). He experienced the full measure of human existence, including its limitations, suffering, and mortality, culminating in His death on the cross—a death He willingly embraced to redeem us from the ultimate "end" of sin and death (Romans 5:8). Through His glorious resurrection, Jesus triumphed decisively over the "frailty" of death and the power of the grave, demonstrating His absolute authority over life and death, as He holds "the keys of Death and Hades" (Revelation 1:18). He is "the resurrection and the life" (John 11:25), offering eternal life to all who believe. Thus, our knowledge of our own "end" and "frailty" should not lead to despair or a morbid focus on our limitations, but to a deeper, abiding trust in Christ, who has secured for us a hope that transcends the grave and promises an eternal "measure of days" in His glorious presence.