TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 39:7–13. His four-level outline is real structure in the source text, so it is rendered as structure.
The psalmist, having meditated on the shortness and uncertainty of life, and the vanity and vexation of spirit that attend all the comforts of life, here, in these verses, turns his eyes and heart heaven-ward. When there is no solid satisfaction to be had in the creature it is to be found in God, and in communion with him; and to him we should be driven by our disappointments in the world. David here expresses,
I.His dependence on God, Psa 39:7.
Seeing all is vanity, and man himself is so, 1. He despairs of a happiness in the things of the world, and disclaims all expectations from it: "Now, Lord, what wait I for? Even nothing from the things of sense and time; I have nothing to wish for, nothing to hope for, from this earth." Note, The consideration of the vanity and frailty of human life should deaden our desires to the things of this world and lower our expectations from it. "If the world be such a thing as this, God deliver me from having, or seeking, my portion in it." We cannot reckon upon constant health and prosperity, nor upon comfort in any relation; for it is all as uncertain as our continuance here. "Though I have sometimes foolishly promised myself this and the other from the world, I am now of another mind." 2. He takes hold of happiness and satisfaction in God: My hope is in thee. Note, When creature-confidences fail, it is our comfort that we have a God to go to, a God to trust to, and we should thereby be quickened to take so much the faster hold of him by faith.
II.His submission to God, and his cheerful acquiescence in his holy will, Psa 39:9.
If our hope be in God for a happiness in the other world, we may well afford to reconcile ourselves to all the dispensations of his providence concerning us in this world: "I was dumb; I opened not my mouth in a way of complaint and murmuring." He now again recovered that serenity and sedateness of mind which were disturbed, Psa 39:2. Whatever comforts he is deprived of, whatever crosses he is burdened with, he will be easy. "Because thou didst it; it did not come to pass by chance, but according to thy appointment." We may here see,
1.A good God doing all, and ordering all events concerning us. Of every event we may say, "This is the finger of God; it is the Lord's doing," whoever were the instruments.
2.A good man, for that reason, saying nothing against it. He is dumb, he has nothing to object, no question to ask, no dispute to raise upon it. All that God does is well done.
III.His desire towards God, and the prayers he puts up to him. Is any afflicted? let him pray, as David here,
1.For the pardoning of his sin and the preventing of his shame, Psa 39:8. Before he prays (Psa 39:10), Remove thy stroke from me, he prays (Psa 39:8), "Deliver me from all my offences, from the guilt I have contracted, the punishment I have deserved, and the power of corruption by which I have been enslaved." When God forgives our sins he delivers us from them, he delivers us from them all. He pleads, Make me not a reproach to the foolish. Wicked people are foolish people; and they then show their folly most when they think to show their wit, by scoffing at God's people. When David prays that God would pardon his sins, and not make him a reproach, it is to be taken as a prayer for peace of conscience ("Lord, leave me not to the power of melancholy, which the foolish will laugh at me for"), and as a prayer for grace, that God would never leave him to himself, so far as to do any thing that might make him a reproach to bad men. Note, This is a good reason why we should both watch and pray against sin, because the credit of our profession is nearly concerned in the preservation of our integrity.
2.For the removal of his affliction, that he might speedily be eased of his present burdens (Psa 39:10): Remove thy stroke away from me. Note, When we are under the correcting hand of God our eye must be to God himself, and not to any other, for relief. He only that inflicts the stroke can remove it; and we may then in faith, and with satisfaction, pray that our afflictions may be removed, when our sins are pardoned (Isa 38:17), and when, as here, the affliction is sanctified and has done its work, and we are humbled under the hand of God.
(1.)He pleads the great extremity he was reduced to by his affliction, which made him the proper object of God's compassion: I am consumed by the blow of thy hand. His sickness prevailed to such a degree that his spirits failed, his strength was wasted, and his body emaciated. "The blow, or conflict, of thy hand has brought me even to the gates of death." Note, The strongest, and boldest, and best of men cannot bear up under, much less make head against, the power of God's wrath. It was not his case only, but any man will find himself an unequal match for the Almighty, Psa 39:11. When God, at any time, contends with us, when with rebukes he corrects us,
[1.]We cannot impeach the equity of his controversy, but must acknowledge that he is righteous in it; for, whenever he corrects man, it is for iniquity. Our ways and our doings procure the trouble to ourselves, and we are beaten with a rod of our own making. It is the yoke of our transgressions, though it be bound with his hand, Lam 1:14.
[2.]We cannot oppose the effects of his controversy, but he will be too hard for us. As we have nothing to move in arrest of his judgment, so we have no way of escaping the execution. God's rebukes make man's beauty to consume away like a moth; we often see, we sometimes feel, how much the body is weakened and decayed by sickness in a little time; the countenance is changed; where are the ruddy cheek and lip, the sprightly eye, the lively look, the smiling face? It is the reverse of all this that presents itself to view. What a poor thing is beauty; and what fools are those that are proud of it, or in love with it, when it will certainly, and may quickly, be consumed thus! Some make the moth to represent man, who is as easily crushed as a moth with the touch of a finger, Job 4:19. Others make it to represent the divine rebukes, which silently and insensibly waste and consume us, as the moth does the garment. All this abundantly proves what he had said before, that surely every man is vanity, weak and helpless; so he will be found when God comes to contend with him.
(2.)He pleads the good impressions made upon him by his affliction. He hoped that the end was accomplished for which it was sent, and that therefore it would be removed in mercy; and unless an affliction has done its work, though it may be removed, it is not removed in mercy.
[1.]It had set him a weeping, and he hoped God would take notice of that. When the Lord God called to mourning, he answered the call and accommodated himself to the dispensation, and therefore could, in faith, pray, Lord, hold not thy peace at my tears, Psa 39:12. He that does not willingly afflict and grieve the children of men, much less his own children, will not hold his peace at their tears, but will either speak deliverance for them (and, if he speak, it is done) or in the mean time speak comfort to them and make them to hear joy and gladness.
[2.]It had set him a praying; and afflictions are sent to stir up prayer. If they have that effect, and when we are afflicted we pray more, and pray better, than before, we may hope that God will hear our prayer and give ear to our cry; for the prayer which by his providence he gives occasion for, and which by his Spirit of grace he indites, shall not return void.
[3.]It had helped to wean him from the world and to take his affections off from it. Now he began, more than ever, to look upon himself as a stranger and sojourner here, like all his fathers, not at home in this world, but travelling through it to another, to a better, and would never reckon himself at home till he came to heaven. He pleads it with God: "Lord, take cognizance of me, and of my wants and burdens, for I am a stranger here, and therefore meet with strange usage; I am slighted and oppressed as a stranger; and whence should I expect relief but from thee, from that other country to which I belong?"
3.He prays for a reprieve yet a little longer (Psa 39:13): "O spare me, ease me, raise me up from this illness that I may recover strength both in body and mind, that I may get into a more calm and composed frame of spirit, and may be better prepared for another world, before I go hence by death, and shall be no more in this world." Some make this to be a passionate wish that God would send him help quickly or it would be too late, like that, Job 10:20, Job 10:21. But I rather take it as a pious prayer that God would continue him here till by his grace he had made him fit to go hence, and that he might finish the work of life before his life was finished. Let my soul live, and it shall praise thee.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
What the psalmist means is: As long as I am in this body, I am unhappy. Who of us could say that? If we are octogenarians, we are afraid to die; if we are centenarians and sick besides, still we cling to life and beg for respite. Why do we do that? Because sin gnaws at our conscience. We know that if we leave our body, we are going not to Christ but to hell. On the contrary, what does the apostle say? “I desire to depart and to be with Christ.” Give me freedom from anxiety, for after death I am going to be with Christ; even now I long to die. So our psalmist, because he is one who loves the Lord, cries: Unhappy man that I am, because my sojourn is prolonged!
"Hear my prayer, O Lord" [Psalm 39:12]. Whereof shall I rejoice? Whereof should I groan? I rejoice on account of what is past, I groan longing for these which are not yet come. "Hear my prayer, and give ear unto my cry. Hold not Your peace at my tears." For do I now no longer weep, because I have already "passed by," have "left behind" so great things as these? "Do I not weep much the more?" For, "He that increases knowledge, increases sorrow." [Ecclesiastes 1:18] The more I long for what is not here, do I not so much the more groan for it until it comes? Do I not so much the more weep until it comes?...
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Summary
Psalm 39:12 presents the psalmist's heartfelt and desperate appeal to God, marked by fervent prayer, an urgent cry, and silent tears. It articulates a profound awareness of human transience, with David identifying himself as a "stranger" and "sojourner" on earth, mirroring the temporary pilgrimage of all his ancestors. This acknowledgment of his fleeting existence is profoundly shaped by the crucial declaration of being "with thee," signifying that even in his temporary state, his ultimate hope, security, and belonging are found in God's abiding presence and providential care.
Context
Literary Context
Psalm 39 is a deeply personal and poignant lament, likely penned by David during a period of intense suffering, possibly severe illness or profound distress. The psalm opens with David's resolute vow to "take heed to my ways, that I sin not with my tongue" Psalms 39:1, reflecting a desire to control his words even amidst internal turmoil. However, his inner anguish proves too great to contain, leading to a fervent outburst of prayer where he grapples with the brevity and frailty of human life. He meditates on the fleeting nature of existence, lamenting that "every man at his best state is altogether vanity" Psalms 39:5. Verse 12 serves as the emotional and theological climax of this heartfelt supplication, marking a pivot from introspective reflection on human weakness and the brevity of life to an earnest, direct appeal for God's mercy and intervention before his brief earthly sojourn concludes. It is a desperate cry for divine compassion in the face of his perceived imminent end.
Historical & Cultural Context
The imagery of "stranger" (Hebrew: ger) and "sojourner" (Hebrew: toshab) held significant social and theological meaning in ancient Israelite society. A ger was a resident alien, someone living within the community but not a native-born citizen, often dependent on the hospitality and legal protections afforded by the host community (see Deuteronomy 10:19). A toshab further emphasized temporary residency, indicating someone dwelling in a place for a limited time, without permanent land rights. For David, the king of Israel and owner of significant land, to call himself a ger and toshab "with thee" (with God) is a profound theological statement. It acknowledges that even in the promised land, his ultimate dwelling is not earthly but heavenly, and his tenure here is temporary. This resonates deeply with the experience of the patriarchs, such as Abraham, who lived in the land of Canaan as a sojourner, looking for "a city which hath foundations, whose builder and maker is God" Hebrews 11:10. The phrase "as all my fathers were" explicitly links David's personal experience to this long lineage of faithful individuals who understood their earthly lives as a pilgrimage under God's sovereign hand.
Key Themes
Psalm 39:12 encapsulates several foundational themes woven throughout the book of Psalms and the broader biblical narrative. Firstly, it highlights Earnest Supplication and Lament, demonstrating that authentic faith allows for raw, emotional honesty before God, even in the depths of sorrow and tears. David's plea for God to "hear my prayer" and "give ear unto my cry" underscores the psalmist's conviction that God is attentive and responsive to the cries of His people. Secondly, the verse profoundly addresses Human Transience and Pilgrimage, emphasizing the fleeting and temporary nature of human life on earth. The imagery of being a "stranger" and "sojourner" underscores that our earthly existence is not a permanent residence but a temporary stop on a journey toward an eternal destination, a theme echoed in the New Testament's description of believers as "strangers and pilgrims on the earth" 1 Peter 2:11. Thirdly, the phrase "as all my fathers were" introduces the theme of a Shared Human Experience and Heritage of Faith, connecting David's personal realization of transience to the universal human condition and the historical experience of the patriarchs and faithful ancestors who also lived by faith as temporary residents. Finally, and most crucially, the declaration "with thee" underscores Absolute Dependence on God's Presence and Sovereignty. Despite the temporary nature of his earthly dwelling, David's hope and security are rooted in God's abiding presence, transforming the vulnerability of a sojourner into the profound security of one who walks in intimate fellowship with the Almighty.
Exposition and Analysis
Key Word Analysis
This feminine noun refers to "weeping" or "tears." In this context, it signifies the profound emotional distress and sorrow experienced by the psalmist. David's plea for God to "hold not thy peace at my tears" indicates that his grief has surpassed verbal articulation, manifesting in a raw, physical expression of anguish. It emphasizes the depth of his suffering and his desperate need for God's compassionate acknowledgment and intervention, highlighting that God is attentive not only to spoken prayers but also to the silent language of human sorrow.
This term properly denotes "a guest" or, by implication, "a foreigner" or "alien." It refers to someone residing in a land who is not a native-born citizen and typically lacks the full rights and land inheritance associated with citizenship. David's self-identification as a ger before God signifies a profound humility and an acknowledgment that his true citizenship and ultimate belonging are not rooted in his earthly dwelling or status, but in his relationship with God. It speaks to a spiritual sense of not being fully at home in the present world, despite his earthly kingship.
This word means "a dweller (but not outlandish)" or a "resident alien." It emphasizes the concept of temporary residency, referring to someone who dwells in a place for a limited period, indicating a lack of permanent settlement or ownership. Paired with ger, it powerfully conveys the idea of a transient existence, emphasizing that life on earth is a journey, not a final destination. For David, this is not a lament about homelessness, but a profound theological statement about the ultimate nature of human existence in relation to God's eternal plan and kingdom, underscoring the temporary nature of all earthly tenure.
Verse Breakdown
"Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears"
This opening tripartite plea reveals the psalmist's profound distress and desperate need for divine intervention. "Hear my prayer" (from H8085 shâmaʻ, to hear intelligently) and "give ear unto my cry" (from H238 ʼâzan, to listen, and H7775 shavʻâh, a hallooing/crying) are synonymous parallels, emphasizing the urgency and intensity of his vocalized petition. The addition of "hold not thy peace" (from H2790 chârash, to be silent) "at my tears" (H1832 dimʻâh) introduces a visceral, emotional dimension, indicating that his suffering has moved beyond words to the silent, yet powerful, expression of grief. It is a plea for God not to remain silent or indifferent in the face of his deep sorrow, but to respond actively and compassionately, acknowledging his pain.
"for I [am] a stranger with thee, [and] a sojourner"
This clause provides the theological rationale for David's urgent plea, grounding his request in his identity as a temporary resident on earth. The crucial phrase "with thee" (Hebrew: im-makh) transforms the potentially desolate feeling of being a stranger into a statement of profound intimacy and dependence. It implies that his sojourning is not aimless or alone, but occurs in the very presence and under the watchful eye of God (H3068 Yᵉhôvâh). His vulnerability as a temporary dweller is mitigated by the security of being in God's care, highlighting a deep, personal relationship with the Almighty.
"as all my fathers [were]"
This concluding phrase broadens David's personal experience into a universal truth and a shared heritage. It connects his present reality to the long lineage of his ancestors (H1 ʼâb)—Abraham, Isaac, Jacob, and others—who also lived by faith as temporary residents, looking forward to a greater promise. This historical solidarity provides both comfort and theological grounding, affirming that his experience is part of God's overarching plan for humanity, a pilgrimage toward an eternal dwelling, and that he is not alone in this transient human condition.
Literary Devices
Psalm 39:12 employs several potent literary devices to convey the psalmist's deep anguish and theological insight. The opening lines utilize Synonymous Parallelism, where "Hear my prayer," "give ear unto my cry," and "hold not thy peace at my tears" all convey the same urgent plea for God's attentive response, intensifying the emotional weight of the supplication and demonstrating the comprehensive nature of David's appeal. The central declaration, "I am a stranger with thee, and a sojourner," is a powerful Metaphor and Simile. David is not literally a homeless person or an alien, but he likens his earthly existence to that of a temporary resident or alien, conveying the transient and non-permanent nature of human life on earth. The phrase "as all my fathers were" functions as a direct Simile and a profound Allusion, drawing a direct comparison to and invoking the historical experience of the patriarchs and previous generations who also lived as pilgrims, thereby universalizing David's personal experience and rooting it in the covenant history of Israel. The entire verse functions as a poignant Lament, a common genre in the Psalms, which gives voice to suffering and appeals to God for deliverance, often concluding with an expression of trust or hope despite the distress, showcasing raw human emotion before a compassionate God.
Theological and Thematic Connections
Psalm 39:12 offers a profound theological statement about the nature of human existence in relation to God's eternal kingdom. It asserts that our earthly lives, no matter how long or prosperous, are fundamentally temporary and transient. This perspective is not meant to foster nihilism or despair but to reorient our affections and priorities. By acknowledging ourselves as "strangers and sojourners," we are called to hold lightly to the fleeting possessions, accolades, and comforts of this world, recognizing that our ultimate citizenship and true home lie beyond the temporal. Yet, this transient status is not one of alienation or abandonment but of intimate fellowship, as David declares himself a sojourner "with thee" (with God). This signifies that our pilgrimage is undertaken in the divine presence, under God's sovereign care, providing profound security and purpose even amidst life's uncertainties. It challenges believers to cultivate an eternal perspective, understanding that our true identity and belonging are found in God, not in our earthly circumstances, and that our present journey is a preparation for an enduring, eternal inheritance.
Reflection and Application
Psalm 39:12 invites us into a deeper understanding of our human condition and our relationship with God. Firstly, David's raw and tearful lament grants us permission to bring our full range of emotions—our sorrows, fears, frustrations, and even our unspoken anguish—honestly before God. It reminds us that God is not distant or indifferent to our suffering but is intimately attentive to our cries, even our silent tears. This validates the importance of authentic, unburdened prayer, fostering a relationship of trust where vulnerability is welcomed and met with divine compassion. Secondly, recognizing ourselves as "strangers and sojourners" provides a crucial heavenly perspective. It encourages us to detach from the idolatry of earthly comforts, material possessions, and fleeting ambitions, prompting us to invest our time, energy, and resources in eternal values and cultivate a deep longing for our true, permanent home with God. This mindset helps us navigate the challenges, disappointments, and injustices of this world with resilience and hope, knowing that our ultimate belonging is not here. Finally, this verse instills a sense of purposeful living. If life is a temporary pilgrimage, then every moment becomes precious, an opportunity to honor God, serve others, and advance His kingdom, rather than merely pursuing fleeting pleasures or temporal security. It transforms the potential despair of transience into a hopeful anticipation of eternal dwelling and a life lived with eternal significance.
Questions for Reflection
FAQ
What does it mean to be a "stranger and sojourner" in a modern context?
In a modern context, being a "stranger and sojourner" means recognizing that our ultimate citizenship and belonging are not found in any earthly nation, culture, or material possession, but in God's eternal kingdom. It implies that while we live in this world, we are not fully "of" this world, and our values, priorities, and ultimate hope are distinct from those of a fallen world system. This perspective encourages detachment from worldly idols, resilience in the face of societal pressures, and a longing for the new heavens and new earth, where righteousness dwells. It means living with a pilgrim mindset, understanding that our earthly journey is temporary and a preparation for our eternal home with God, as the Apostle Paul reminds us that "our citizenship is in heaven" Philippians 3:20. This perspective guides our ethical choices, our use of resources, and our engagement with culture, always with an eye toward eternity.
How does David's lament in this Psalm relate to Christian prayer?
David's lament in Psalm 39, particularly in verse 12, serves as a powerful model for Christian prayer. It demonstrates that authentic prayer involves complete honesty and vulnerability before God. David does not hide his anguish, his tears, or his sense of human frailty; instead, he pours them out before the Lord. This validates the Christian practice of lament, assuring believers that it is not a sign of weak faith but an act of profound trust to bring our deepest sorrows, doubts, and frustrations to God. It shows that God invites our raw emotions and hears our cries, even when they are expressed through tears. It encourages Christians to pray with desperation and urgency, knowing that God is attentive and compassionate, even when His response is not immediately apparent. It underscores that God desires a relationship where we can be fully ourselves, unburdened by pretense.
Is the phrase "with thee" significant in this verse?
Absolutely. The phrase "with thee" (Hebrew: im-makh) is profoundly significant. It transforms the potentially desolate identity of being a "stranger" or "sojourner" into a position of security and intimacy. Without "with thee," David's statement could be interpreted as a lament of existential loneliness or homelessness, suggesting a life adrift. However, by declaring himself a stranger and sojourner with God, he asserts that his temporary status is not one of abandonment but of being in the divine presence. It highlights that his pilgrimage is not aimless but guided, sustained, and protected by God. This emphasizes God's immanence and faithfulness, assuring the psalmist that even in his transient state, he is never truly alone, but under the watchful eye and compassionate care of the Almighty. It is a declaration of profound trust and dependence, finding comfort, purpose, and ultimate belonging in God's abiding presence throughout life's journey.
Christ-Centered Fulfillment
Psalm 39:12 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who perfectly embodies the paradox of the "stranger and sojourner" while simultaneously being the eternal God. Though the Creator of all things, through whom "all things were made" John 1:3, Jesus willingly "emptied himself, by taking the form of a servant" Philippians 2:7, becoming a sojourner on the very earth He created. He had "nowhere to lay his head" Matthew 8:20, identifying fully with humanity's transient and vulnerable state. Just as David wept and cried out to God, Jesus, too, experienced profound human sorrow, weeping at the tomb of Lazarus John 11:35 and crying out in anguish in Gethsemane Luke 22:44. His earthly journey culminated in the ultimate act of self-sacrifice on the cross, securing for all who believe an eternal home that is not of this world. Through His death and resurrection, Christ transformed the believer's status from a mere "stranger" to an adopted child of God, whose true "citizenship is in heaven" Philippians 3:20. We are now "strangers and sojourners" not in a state of longing for an unknown future, but as those who have been given a guaranteed inheritance, living in anticipation of the "city that is to come" Hebrews 13:14, where we will dwell eternally with Christ, our true and permanent home.