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
3 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.
Forgive me, so that I need no longer be a pilgrim and a wayfarer. Forgive me so that I may be called home from exile. If you forgive me, before I go from this place, I shall no longer be an exile and a pilgrim. Once you will have forgiven me, I will no longer be in foreign parts. I shall be a fellow citizen of your saints; I shall be with my ancestors, who were pilgrims before me and are now truly citizens. I shall be a member of God’s household. I shall not dread punishment but shall merit grace through our Lord Jesus; with whom, Lord God, be praise to you, and honor and glory forever; now and always and for ages of ages. Amen.
Grant me a little time that I may repent for my sins, for in hell no one has the power to confess his sins.
"Grant me some remission, that I may be refreshed before I go hence" [Psalm 39:13]. Consider well, Idithun, consider what knots those are which you would have "loosed" unto you, that you might be "refreshed before you go hence." For you have certain fever-heats from which you would fain be refreshed, and you say, "that I may be refreshed," and "grant me a remission." What should He remit, or loosen unto you, save that difficulty under which, and in consequence of which, you say, "Forgive us our debts. Grant me a remission before I go hence, and be no more." Set me free from my sins, "before I go hence," that I may not go hence with my sins. Remit them unto me, that I may be set at rest in my conscience, that it may be disburthened of its feverish anxiety, the anxiety with which "I am sorry for my sin. Grant me a remission, that I may be refreshed" (before everything else), "before I go hence, and be no more." For if you grant me not a "remission, that I may be refreshed," I shall "go and be no more." "Before I go" there, where if I go, I shall thenceforth "be no more. Grant me a remission, that I may be refreshed." A question has suggested itself, how he will be no more....What is meant then by "shall be no more," unless Idithun is alluding to what is true "being," and what is not true "being." For he was beholding with the mind, with which he could do so, with the "mind's eye," by which he was able to behold it, that end, which he had desired to have shown unto him, saying, "Lord, make me to know mine end." He was beholding "the number of his days, which truly is;" and he observed that all that is below, in comparison of that true being, has no true being. For those things are permanent; these are subject to change; mortal, and frail, and the eternal suffering, though full of corruption, is for this very reason not to be ended, that it may ever be being ended without end. He alluded therefore to that realm of bliss, to the happy country, to the happy home, where the Saints are partakers of eternal Life, and of Truth unchangeable; and he feared to "go" where that is not, where there is no true being; longing to be there, where "Being" in the highest sense is! It is on account of this contrast then, while standing midway between them, he says, "Grant me a remission, that I may be refreshed before I go hence and be no more." For if Thou "grantest me not a remission" of my sins, I shall go from You unto all eternity! And from whom shall I go to all eternity? From Him who said, I Am HE that Am: from Him who said, "Say unto the children of Israel, I Am has sent me unto you." [Exodus 3:14] He then who goes from Him, in the contrary direction, goes to non-existence....
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Summary
Psalms 39:13 presents the Psalmist's urgent and poignant plea to God for a reprieve from suffering and a restoration of strength and spiritual vitality before his inevitable death. It encapsulates a profound awareness of human mortality and the transient nature of life, expressing a deep desire for a period of peace and recovery to prepare for the end of his earthly existence, acknowledging God's sovereign power over life and death.
Context
Literary Context
Psalm 39 is a deeply introspective and personal lament, attributed to David, that grapples with the profound questions of human suffering, the brevity of life, and the apparent futility of human striving in the face of divine sovereignty. The psalm begins with the Psalmist's struggle to maintain silence and control his tongue amidst his affliction, fearing he might speak rashly against God or in the presence of the wicked, as seen in Psalm 39:1-3. This initial resolve gives way to an outpouring of his heart, as he requests God to show him the measure of his days, leading to a profound meditation on the fleeting nature of human existence, where even the most stable human life is but a "mere breath," as articulated in Psalm 39:4-6. He then shifts to a posture of humble submission, acknowledging God's hand in his suffering and finding his hope solely in the Lord, a theme central to Psalm 39:7-11. Verse 13 serves as the culminating, desperate cry for mercy and restoration, a final, urgent appeal before the curtain falls on his earthly life.
Historical & Cultural Context
While the specific historical occasion for Psalm 39 is not stated, it resonates with common experiences of severe illness, personal affliction, or the contemplation of old age and approaching death, which were frequently interpreted as divine chastisement in ancient Israel. The Psalmist's plea for "strength" and "recovery" reflects a worldview where a robust, vital life was highly valued, and weakness or illness was often seen as a sign of divine displeasure or the diminishing of life's essence. The concept of "going hence and being no more" reflects the common Old Testament understanding of death as a descent into Sheol, a shadowy realm where conscious interaction with God or vibrant life as experienced on earth ceased, as depicted in Psalm 6:5. This understanding imbued the plea for a reprieve with profound urgency, as the opportunity for praise, service, and experiencing God's favor was primarily associated with earthly life.
Key Themes
This psalm, and particularly Psalms 39:13, powerfully articulates several key themes. Firstly, the brevity and fragility of human life are central, emphasizing that humanity is but a "breath" before the eternal God, as highlighted in Psalm 39:5. Secondly, the sovereignty of God over life and death is implicitly acknowledged, as the Psalmist appeals to God as the one who can "spare" or "chastise." Thirdly, the theme of lament and honest prayer is prominent, demonstrating that it is permissible and even necessary to voice one's deepest fears and vulnerabilities to God, including the fear of death and the desire for relief from suffering. Finally, there is a yearning for restoration and spiritual vitality, a holistic recovery that goes beyond mere physical healing to encompass renewed composure and purpose before the inevitable end.
Exposition and Analysis
Key Word Analysis
This verb (H8159) carries the sense of "to gaze at or about (properly, for help)," and by implication, "to inspect, consider, compassionate, or have respect." In this urgent plea, the Psalmist is imploring God to "look upon him with compassion," to "regard" his suffering, and effectively "turn away" or "desist" from the affliction that is leading to his demise. It is a cry for God to show mercy and withhold the full measure of His hand, granting a reprieve.
The verb (H1082) means "to break off or loose," implying a cessation of grief or distress, leading to "comfort" or "recovery of strength." The Psalmist desires a period where the oppressive weight of his affliction is lifted, allowing him to "desist from grief" and regain his vitality. This is not merely a physical restoration but a comprehensive renewal of spirit and composure, enabling him to face his final moments with peace and dignity.
This verb (H3212), meaning "to walk" or "to go," is used here in the idiomatic sense of "to depart" or "to pass away," referring to death. The phrase "before I go hence, and be no more" powerfully conveys the Psalmist's acute awareness of his impending mortality. He desires a period of respite and recovery before he permanently departs from the land of the living, emphasizing the finality of his earthly existence and the urgency of his plea for divine intervention.
Verse Breakdown
"O spare me"
This is a direct, urgent, and personal appeal to God for mercy and a cessation of the present affliction. It acknowledges God's sovereign power to inflict or withhold suffering and reflects a deep sense of desperation. The Psalmist is not demanding, but pleading for divine grace and a reprieve from the hand of judgment or severe trial.
"that I may recover strength"
This clause reveals the purpose of the plea for mercy. The Psalmist desires not merely a prolonged existence, but a period of renewed vitality, spiritual composure, and a return to a state of well-being. It is a yearning for a time to regain his footing, to "brighten up" and experience restoration before the ultimate end. This suggests a desire to live out his remaining days with purpose and peace, rather than in a state of weakness and despair.
"before I go hence, and be no more"
This phrase starkly confronts the reality of death. It is a poignant expression of mortality, emphasizing the finality of earthly life and the cessation of one's presence in the world. The urgency of the plea is underscored by the imminent prospect of his departure. The Psalmist desires this period of recovery before he passes into the realm where he will no longer be present among the living, highlighting the preciousness of the time he has left.
Literary Devices
Psalm 39:13 employs several potent literary devices that amplify its emotional and theological impact. The entire verse functions as a climactic Lament, a direct and desperate cry to God for intervention, characteristic of the genre of the psalm itself. The phrase "recover strength" uses Metaphor to describe a holistic restoration, not just physical healing, but a renewal of spirit and emotional composure, implying a return to a vibrant state of being. The expression "go hence, and be no more" is a powerful Idiom for death, a common biblical phrase that starkly conveys the finality of earthly existence without explicit reference to the afterlife. This idiom, combined with the urgent "before I go hence," creates a profound sense of Urgency and Pathos, underscoring the Psalmist's acute awareness of his mortality and the limited window for divine intervention. The direct address "O spare me" is an example of Apostrophe, speaking directly to God, which enhances the personal and intimate nature of the plea.
Theological and Thematic Connections
This verse powerfully articulates the human experience of mortality and the yearning for divine grace in the face of death. Theologically, it affirms God's absolute sovereignty over life and death, as the Psalmist appeals to Him as the ultimate arbiter of his days. It highlights the Old Testament understanding of life as a precious gift, with a strong emphasis on the present earthly existence as the primary arena for relationship with God and for service. The plea for "strength" and "recovery" before death underscores a desire to live out one's remaining days with dignity and purpose, rather than in a state of decline or despair. While the Old Testament's understanding of the afterlife was less developed than the New Testament's, this verse still points to a hope that God can provide comfort and peace even as life draws to a close. It is a testament to the human spirit's innate desire for vitality and meaning, even in the shadow of mortality.
Reflection and Application
Psalms 39:13 offers profound lessons for believers navigating the realities of suffering, mortality, and the brevity of life. It teaches us the importance of honest and vulnerable prayer, encouraging us to bring our deepest fears—including those concerning our own mortality and the pain of our afflictions—before God without reservation. Like the Psalmist, we are invited to express our longing for relief and restoration, trusting in God's compassion and sovereignty. This verse also serves as a poignant reminder of the preciousness and fleeting nature of our earthly days. It calls us to a mindful stewardship of the time we have, urging us to seek spiritual and emotional "strength" and "recovery" not just for the sake of comfort, but so that we might live out our remaining time with purpose, glorifying God and preparing our hearts for eternity. It compels us to cherish the present moment and to cultivate a deep reliance on God's grace, recognizing that true strength and peace come from Him, even as we face the inevitable end of our earthly journey.
Questions for Reflection
FAQ
Does "recover strength" only refer to physical healing?
While physical healing might be part of the Psalmist's desire, the Hebrew word בָּלַג (bâlag) for "recover strength" (or "brighten up," "regain composure") suggests a more holistic restoration. It implies a return to spiritual, emotional, and mental vitality, a state of peace and well-being that allows one to face the end of life with dignity and purpose. The Psalmist is seeking a reprieve from the overwhelming distress that has depleted him, desiring a time to regain his inner equilibrium before his departure.
How does the Old Testament view of death, "go hence, and be no more," compare with New Testament teachings?
In the Old Testament, "go hence, and be no more" reflects the common understanding of death as a cessation of earthly existence and a descent into Sheol, a shadowy realm where the dead reside and where there is no active praise or remembrance of God as in life, as seen in Psalm 6:5. While there were nascent hopes of resurrection (e.g., Job 19:25-27), the primary focus was on the finality of earthly life. The New Testament, however, brings a much clearer and more robust revelation of the afterlife, centered on the resurrection of Jesus Christ. It teaches that death is not the end of existence but a transition, and believers have the promise of eternal life, resurrection, and conscious fellowship with God in heaven, as proclaimed in John 11:25-26 and 1 Corinthians 15:54-57. Thus, while the Old Testament expresses the sorrow and finality of earthly death, the New Testament transforms this understanding with the hope of resurrection and eternal life in Christ.
Christ-Centered Fulfillment
The Psalmist's poignant plea in Psalms 39:13, "O spare me, that I may recover strength, before I go hence, and be no more," finds its ultimate and profound fulfillment in Jesus Christ. The Psalmist yearns for a temporary reprieve from suffering and a fleeting restoration of strength before succumbing to the finality of death. However, Christ, through His atoning work and glorious resurrection, offers not merely a temporary respite but a definitive victory over death and the promise of eternal, unfading strength. Where the Psalmist faced the grim reality of "going hence, and being no more," Jesus entered death, conquered it, and rose again, becoming the "firstfruits of those who are asleep," as declared in 1 Corinthians 15:20. He is the one who gives true and lasting "strength" to the weary and life to the spiritually dead, as promised in Isaiah 40:29 and John 6:35. In Him, believers are not merely spared from immediate demise, but are granted new life, an imperishable inheritance, and the assurance that even in physical death, they "shall live," as Jesus Himself stated in John 11:25-26. The Psalmist's cry for a moment of peace before the end is answered in Christ with the promise of eternal peace and a life where there is no more death, sorrow, crying, or pain, a glorious vision found in Revelation 21:4. Thus, Jesus fulfills the deep human longing expressed in this psalm by transforming the prospect of "no more" into the glorious reality of "forevermore" with God.