Psalms 39:2

Translation
King James Version
I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
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KJV (with Strong's)
I was dumb H481 with silence H1747, I held my peace H2814 H8689, even from good H2896; and my sorrow H3511 was stirred H5916 H8738.
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Complete Jewish Bible
I was silent, said nothing, not even good; but my pain kept being stirred up.
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Berean Standard Bible
I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred.
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American Standard Version
I was dumb with silence, I held my peace, even from good; And my sorrow was stirred.
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World English Bible Messianic
I was mute with silence. I held my peace, even from good. My sorrow was stirred.
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Geneva Bible (1599)
I was dumme and spake nothing: I kept silece euen from good, and my sorow was more stirred.
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Young's Literal Translation
I was dumb with silence, I kept silent from good, and my pain is excited.
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See also
Acts 4:20Isaiah 53:7Psalms 38:13Psalms 38:14Job 32:19Job 32:20Matthew 7:6
In the KJVVerse 14,515 of 31,102

Study This Verse

SUMMARY

The psalmist's profound internal conflict is vividly portrayed, revealing the paradoxical outcome of his attempt to guard his tongue: instead of achieving peace, his suppressed sorrow intensified. Having resolved in the preceding verse to maintain strict silence to avoid sin, he discovers that this extreme restraint, even from speaking "good" or beneficial words, did not alleviate his distress but rather agitated his inner pain, causing his grief to fester and become turbulent.

CONTEXT

  • Literary Context: Psalm 39 is a deeply personal lament, traditionally attributed to David, which follows closely on the heels of Psalm 38, another psalm detailing intense physical and emotional anguish. The immediate literary context is crucial, as Psalm 39:1 establishes the psalmist's firm resolution to "take heed to my ways, that I sin not with my tongue." Verse 2 then presents the direct, and perhaps unintended, consequence of this vow: a burdensome, self-imposed silence that, rather than bringing calm, paradoxically stirs up his inner sorrow. The psalm then transitions into a broader meditation on human frailty, the brevity of life, and the fleeting nature of existence in the face of God's eternal perspective, culminating in a plea for divine intervention.
  • Historical & Cultural Context: While traditionally ascribed to David, the precise historical occasion for Psalm 39 is not specified, allowing its themes of suffering and the human condition to resonate universally. In ancient Israelite culture, lament was a recognized and vital form of prayer, providing a structured way for individuals and communities to express profound distress, confusion, and even anger to God. The concept of guarding one's tongue was also a significant theme in wisdom literature (e.g., Proverbs), emphasizing discretion and avoiding rash speech, particularly in times of affliction or temptation. However, the psalmist's experience in Psalms 39:2 highlights a tension: while wise silence is commendable, an absolute, self-imposed muteness, especially in the face of overwhelming grief, could become counterproductive, leading to internal turmoil rather than spiritual discipline. The cultural understanding of suffering, often linked to sin or divine discipline, might also have influenced the psalmist's initial resolve to remain silent, perhaps to avoid complaining against God or speaking rashly in his affliction.
  • Key Themes: This verse contributes significantly to several key themes within the psalm and broader biblical narrative. Firstly, it powerfully illustrates the burden of silence, revealing that while restraint of speech can be a virtue, it can also become a heavy, oppressive weight, intensifying inner pain rather than alleviating it. The psalmist's experience underscores the paradoxical nature of suppressing genuine emotion. Secondly, it highlights the internal conflict and festering sorrow that can arise when one attempts to control external expression without adequately processing internal turmoil. David's struggle between his resolve to guard his tongue and the resulting agitation of his grief vividly portrays the complex relationship between expression and emotional well-being. Finally, the verse speaks to the nature of suffering and withdrawal, showing how intense pain can lead individuals to retreat, even from beneficial communication or expressions of faith, further isolating them in their distress. This withdrawal, even "from good," suggests a profound spiritual and emotional isolation that exacerbates rather than heals, ultimately driving the psalmist to a new form of lament in Psalms 39:3.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Silence (Hebrew, dûwmîyâh', H1747): From the root meaning "to be silent," this word signifies stillness, quietude, and even a sense of waiting or trust. In this context, it describes the profound quietness the psalmist imposed upon himself, a state of being "dumb" or rendered speechless. It conveys not just the absence of sound, but a deep, almost oppressive stillness of speech.
  • Good (Hebrew, ṭôwb', H2896): This widely encompassing term refers to that which is beautiful, beneficial, pleasant, or morally upright. When the psalmist states he held his peace "even from good," it suggests an extreme and comprehensive suppression of speech, withholding not only potentially harmful words but also those that might have been helpful, comforting, or even words of legitimate lament or prayer directed to God. It highlights the extent of his self-imposed muteness.
  • Stirred (Hebrew, ʻâkar', H5916): This primitive root literally means "to roil water" or "to disturb." Figuratively, it conveys the idea of being troubled, agitated, or afflicted. In the context of the psalmist's sorrow, it powerfully illustrates how his suppressed internal pain became turbulent, chaotic, and intensified, rather than subsiding. The image is of a calm pool becoming muddy and disturbed from its depths.

Verse Breakdown

  • "I was dumb with silence": This clause describes the psalmist's initial state of speechlessness. It conveys a sense of profound quietude, almost a paralysis of speech, which could stem from the overwhelming nature of his suffering or from a deliberate, perhaps misguided, vow to remain silent to avoid uttering rash or sinful words in his distress.
  • "I held my peace": This phrase reiterates and reinforces the preceding one, emphasizing the psalmist's deliberate and conscious effort to maintain his silence. It highlights his active choice to restrain his tongue, aligning with his resolution stated in Psalms 39:1. This was not merely a passive state but an intentional act of self-control, born out of a desire to avoid sin.
  • "[even] from good": This critical addition reveals the extreme extent of the psalmist's silence. He withheld not only potentially harmful or complaining words but also words that might have been beneficial, comforting, or even words of lament or prayer directed to God. This suggests a complete withdrawal, perhaps out of despair or a misguided attempt to avoid any utterance that might displease God, even if it meant suppressing legitimate grief.
  • "and my sorrow was stirred": This final clause presents the paradoxical and detrimental outcome of his silence. Instead of finding relief or peace through his restraint, his internal pain, grief, and anguish became agitated, turbulent, and intensified. The imagery evokes a pool of water that, when stirred, becomes murky and chaotic, vividly portraying the inner emotional turmoil that resulted from his suppression.

Literary Devices

The verse effectively employs several literary devices to convey the psalmist's profound internal experience. Paradox is central, as the psalmist's intentional silence, meant to prevent sin, ironically leads to an intensification of his inner suffering. The phrase "my sorrow was stirred" utilizes a powerful metaphor or simile, evoking the image of a body of water becoming agitated and murky. This vivid imagery effectively communicates the internal emotional chaos and turbulence that resulted from suppressed grief, rather than its alleviation. There is also a subtle juxtaposition between "I was dumb with silence" (suggesting a state of being rendered speechless, perhaps by the weight of his affliction) and "I held my peace" (implying a deliberate act of restraint), highlighting the complex nature of his silence—partly imposed by his distress, partly chosen as a discipline. The addition of "even from good" serves as a form of hyperbole, emphasizing the extreme and all-encompassing nature of his self-imposed muteness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 39:2 offers a profound theological insight into the human experience of suffering and the complexities of our emotional and spiritual responses. While wisdom literature often commends the virtue of silence and guarding one's tongue, this verse reveals the potential danger of an unhealthy, absolute suppression of emotion, particularly in the face of deep sorrow. It underscores that God, far from being distant or offended by our pain, invites us to bring our whole selves—including our grief, confusion, and even anger—before Him. The psalmist's experience serves as a cautionary tale against spiritual stoicism that denies the reality of human anguish, reminding us that true spiritual maturity often involves honest lament rather than forced composure. It points to the biblical truth that authentic faith allows for the full spectrum of human emotion to be expressed in God's presence, rather than allowing pain to fester internally.

REFLECTION AND APPLICATION

Psalms 39:2 provides a poignant mirror for our own struggles with pain, expression, and self-control. In a world that often encourages either unbridled expression or complete suppression, the psalmist's experience highlights the delicate balance required for emotional and spiritual health. While there is indeed wisdom in guarding our words to avoid sin or rashness, this verse powerfully warns against the detrimental effects of suppressing genuine grief, frustration, or despair. When we internalize and refuse to acknowledge or express our pain, even "from good" (such as honest prayer, seeking counsel, or expressing vulnerability to trusted friends), that unaddressed sorrow can fester, becoming agitated and more intense, much like the psalmist's "stirred" grief. This verse encourages us to cultivate healthy avenues for processing and expressing our pain, whether through fervent prayer and lament before God, seeking wise counsel from others, or engaging in creative outlets. It reminds us that true spiritual strength is not found in denying our suffering but in bringing it honestly before God, trusting in His capacity to hear and heal.

Questions for Reflection

  • When have you experienced the paradoxical effect of silence, where holding back words intensified your inner turmoil?
  • How do you discern between wise restraint of speech and unhealthy suppression of genuine emotion or pain?
  • What healthy avenues do you utilize to express your sorrow, frustration, or confusion, especially in your relationship with God or with trusted confidantes?

FAQ

Why did the psalmist choose to be silent "even from good"?

Answer: The phrase "even from good" is crucial. The psalmist's initial resolve in Psalms 39:1 was to guard his tongue "that I sin not with my tongue." In his deep distress, he may have feared that any utterance, even a lament or complaint, might be perceived as sinful or disrespectful towards God. Therefore, he chose an extreme form of silence, refraining from speaking any words, including those that might have been beneficial, comforting, or even necessary expressions of his pain to God or others. This was likely a misguided attempt to avoid sin at all costs, which ironically led to greater internal suffering.

Is silence always negative according to the Bible?

Answer: Absolutely not. The Bible often commends wise and timely silence. Proverbs 17:28 states that "Even a fool, when he holds his peace, is counted wise." Ecclesiastes 3:7 famously declares there is "a time to keep silence, and a time to speak." However, Psalms 39:2 illustrates that unhealthy or prolonged silence, particularly when it involves suppressing genuine grief or pain, can be detrimental. The key is discernment: knowing when silence is a virtue of restraint and when it becomes a burden of suppression.

How does this verse relate to mental health?

Answer: Psalms 39:2 offers a profound, ancient insight into the psychological toll of emotional suppression. The concept of "sorrow was stirred" vividly describes the internal agitation and exacerbation of pain that occurs when grief or distress is not processed or expressed in a healthy manner. Modern psychology affirms that suppressing emotions can lead to increased anxiety, depression, and other mental health challenges. The psalmist's experience implicitly encourages the importance of acknowledging, processing, and appropriately expressing one's feelings, rather than allowing them to fester internally. It highlights the human need for outlets for pain, whether through spiritual lament, therapeutic conversation, or creative expression.

CHRIST-CENTERED FULFILLMENT

Psalms 39:2, with its raw depiction of suppressed sorrow leading to intensified anguish, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While the psalmist's silence, even "from good," paradoxically stirred his sorrow, Christ perfectly embodied both profound silence and profound expression in His suffering. Before His accusers, Jesus remained silent, fulfilling the prophecy of Isaiah 53:7, who "opened not his mouth." Yet, in the Garden of Gethsemane, He poured out His soul in anguish to His Father, crying out with "loud cries and tears" (Hebrews 5:7), and on the cross, He cried, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). Unlike the psalmist, whose sorrow was stirred by his own silence, Jesus took upon Himself the "stirred" sorrow of humanity, bearing the full weight of our sin and its consequent grief. Because He experienced the depths of human suffering and perfectly navigated both silence and lament, we are now invited to bring our own "stirred" sorrows to Him, knowing that we have a Great High Priest who can sympathize with our weaknesses, and who offers not a burden of silence, but the freedom to lament and find healing in His presence, for He is the Man of Sorrows, acquainted with grief.

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Commentary on Psalms 39 verses 1–6

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Ambrose of MilanAD 397
Commentaries on the Twelve Davidic Psalms
If you know there is sin, be silent. Do not add to your guilt by denying it. If you are not aware of sin, be silent. You are secure in your innocence. The reports of other people cannot nail any sin to a conscience that knows itself to be innocent.
Evagrius PonticusAD 399
NOTES ON THE PSALMS 38[39].3
In temptation, good words flee from us and the spirit is silent. The soul speaks about those temptations that it recognizes and is silent about those it does not. In this place “good” indicates the virtues and knowledge that flee in the time of temptation.
Augustine of HippoAD 430
Exposition on Psalm 39
"I became deaf, and was humbled, I held my peace from good" [Psalm 39:2]. For this person, who is "leaping beyond," suffers some difficulty in a certain stage to which he has already attained; and he desires to advance beyond, even from thence, to avoid this difficulty. I was afraid of committing a sin; so that I spoke not; that I imposed on myself the necessity of silence: for I had spoken thus, "I will take heed to my ways, that I may not sin with my tongue." Whilst I was too much afraid of saying anything wrong, I kept silence from all that is good. For whence could I say good things, except that I heard them? "It is Thou that shall make me to hear of joy and gladness." And the "friend of the bridegroom stands and hears Him, and rejoices on account of the bridegroom's voice," [John 3:29] not his own. That he may speak true things, he hears what he is to say. For it is he that "speaks a lie," that "speaks of his own." [John 8:44] ...When therefore I had "put a bridle," as it were, "on my lips;" and constrained myself to silence, because I saw that everywhere speech was dangerous, then, says he, that came to pass upon me, which I did not wish, "I became deaf, and was humbled;" not humbled myself, but was humbled; "and I held my peace even from good." Whilst afraid of saying any evil, I began to refrain from speaking what is good: and I condemned my determination; for "I was holding my peace even from what is good."

"And my sorrow was stirred up again" [Psalm 39:2]. Inasmuch as I had found in silence a kind of respite from a certain "sorrow," that had been inflicted upon me by those who cavilled at my words, and found fault with me: and that sorrow that was caused by the cavillers, had ceased indeed; but when "I held my peace even from good, my sorrow was stirred up again." I began to be more grieved at having refrained from saying what I ought to have said, than I had before been grieved by having said what I ought not. "And my sorrow was stirred up again."
John CassianAD 435
INSTITUTES 4:41
If insults are offered to you or to anyone else, or wrongs done, be immovable, and as far as an answer in retaliation is concerned, be silent “as one that is dumb,” always singing in your heart this verse of the psalmist.
Hesychius of JerusalemAD 450
Large COMMENTARY ON PSALMS 39:3
When he was silent he ceased from good, that is, from the meditation of the Law, which is the teacher of good. When the grief of the sin renewed, the wound from sin became more serious, as when we lead others from meditation on the Law. It becomes a festering sore, having applied no medicine from divine precepts. And so he has not stood in silence, but when he had returned to his senses, he cast out that very thing bringing such harm to his spirit. He shows this by “my heart grew hot.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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