Psalms 39 · The Lantern

I vowed to watch my words, and sin not with my tongue, but to put on my mouth a muzzle, while the wicked were in my presence.

"I said" [has] the sense, "I determined," his meaning being, I determined within myself not to sin against my oppressor simply in action but also not to say anything against him by word of mouth, especially since what is initially verbal abuse turns to physical abuse, and the person who is determined not to do physical harm ought not have recourse to verbal abuse.

It is a universal custom to be upset when you see your plans at the mercy of sinners, and to be upset also at your own misfortunes, especially when you are badly treated by wrongdoers while conscious of your own virtuous behavior. The general run of people react to such developments by turning to criticism and displeasure with the God of all.

The Psalmist has confessed that he suffered his affliction on account of his sin; here, however, he promises caution for the future. The title is as follows: "Unto the end, a canticle of David, for Idithun." And this is not new, although the title is new, because as is found in the history of 1 Chr.

I was silent and dumb, speechless: but my pain was stirred up.

My heart grew hot within me; as I mused, the fire was kindled, till at last the words came to my tongue.

In the Gospel it was written, after the Lord spoke to Cleopas, "Was not our heart burning within us when he opened the Scriptures to us?" Where will you burn? Where will "the coals of fire" be found in you who are never set on fire by the declaration of the Lord, never inflamed by the words of the Holy Spirit?

A soul entangled in many sins can prepare for itself a certain ointment once it begins to reflect on its behavior, and collects its many and manifold sins, hems them together and crushes them in the mortar of its conscience.

But the remedy of interior charity is applied; and therefore he says: "My heart grew hot within me," that is, the heat of charity was stirred up in my heart. Prov. 6: "Can a man hide fire in his bosom, and his garments not burn?" So it is impossible that a man should hide the words of God when his heart is inflamed with charity. Ps. 119: "Your word is a fire," etc.

“Teach me, O Lord, my end, and the sum of my days what it is. Let me know how transient I am.

See! My days you have made but a span, and my life is as nothing before you. It is but as a breath that everyone stands: (Selah)

Such, brothers, is our life, we whose existence is so transitory. Such is the game we play on earth: we do not exist, and we are born, and being born we are dissolved. We are a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace on the sea.

"Behold, thou hast made my days old" (ver. 5). For these days are "waxing old." I long for new days "that never shall wax old," that I may say, "Old things have passed away; behold, things are become new." Already new in hope; then in reality. For though, in hope and in faith, made new already, how much do we even now do after our old nature!

"Behold, you have made my days measurable." Above, the Psalmist mentioned the caution exercised through silence, the danger threatening from silence, and the remedy by which the danger is averted; here, however, he shows the necessity of the aforementioned caution, which is drawn from the misery of the present life. And concerning this he does two things.

it is but in mere semblance we walk to and fro, and all our noise is for nothing. We heaps up, and knows not who will gather.”

"Albeit man walketh in the Image" [Psalm 39:6]. In what "Image," save that of Him who said, "Let Us make man in Our Image, after Our Likeness." "Albeit man walks in the Image." For the reason he says "albeit," is, that this is some great thing.

Adam passed over from truth to vanity. Hence in the Psalm: "A phantom only, man goes his ways; like vapor only are his restless pursuits; he heaps up stores, and knows not who will use them." For as long as vain, transitory, passing good is loved, man is "passing over." And such passing over Wisdom reproves. This passing over is the cause of every evil.

"Surely in an image." Here he shows the misery of the human condition with respect to occupation; and concerning this he does three things. First he shows that there is something in man that ought to resist vanity.

And now, what wait I for, Lord? My hope is in you.

We will have to say that if we give in to troubles, we do not believe in him insofar as he is endurance; and if we are weak, we have not believed in him insofar as he is strength.

"And now" [Psalm 39:7]. "And now," saith this Idithun,-looking back on a certain "vain" show, and looking up to a certain Truth, standing midway where he has something beyond him, and something also behind him, having below him the place from which he took his spring, having above him that toward which he has stretched forth;-"And now," when I have "over-leaped" some things, wh…

"And now, what is my expectation," etc. Here he asks God's help against misery. And first he sets forth the confidence from which his prayer proceeds. Second he sets forth his prayer, at "From all my iniquities." Third he asks to be heard, at "Hear." Sometimes a man is in misery; and then either he trusts to be freed by himself, or by another.

From all my transgressions deliver me; make me not the scorn of the fool.

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

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

"From all." Above, the Psalmist set forth the confidence he had in God when he said, "And now, what is my expectation," etc.; here, however, he sets before God his petition. And concerning this he does three things. First he asks God for the removal of guilt. Second he asks for the removal of punishment. Third he assigns the reason for the conjunction of these petitions.

I am dumb, never opening my mouth, for this is your own doing.

For my part, I realized that this happens to me with your permission, and I waited longer in the knowledge that I would receive help from the same quarter from which comes also the allowance of my suffering.

Whosoever feareth sleepeth not, and if he sleepeth, he seeth in his dream the cause of his fear; he eateth not, and he drinketh not, and if the force of natural craving compel him, fear is mingled with his meat and drink.

The patience he had, he shows when he says, "I was dumb." A sign of patience is that when words of reproach are brought against a man, he does not return evil for evil, as Christ, 1 Pet. 2: "When he was reviled, he did not revile in return." And therefore he says, "I was dumb and did not open my mouth." And this can be referred to two things.

Remove your stroke from off me: by the might of your hand I am spent.

The strong hand strikes as though harshly, but it is swift to heal. If it is powerful to wound, it is also powerful when it comes to applying a remedy. As the Lord says, "I will strike, and I will heal." … This hand of the Lord took from Job all that he had and gave it all back again. In fact, he greatly added to Job's store of good things, even doubling what he had before.

"Remove Your stroke away from me" [Psalm 39:10]. Because it is "Thou that hast made me," let it not be Your pleasure to destroy me utterly; scourge, so that I may be made better, not so that I faint; beat me, so that I may be beaten out to a greater length and breadth, not so that I may be ground to powder.

His second petition is about the removal of punishment. And first he sets forth the petition; second the reason for the petition. He says, "Remove from me your scourges," that is, your chastisements. And this can be explained in two ways.

When you rebuke someone to punish their sins, you consume, like a moth, what they treasure. Everyone is only a breath. (Selah)

I realize that all your scourging proves to be for a person's correction and betterment; it is not as though you were indifferent to human beings in allowing them to suffer, instead preferring to improve their souls.

"Thou with rebukes hast chastened man for iniquity; Thou hast made my life to consume away like a spider" (ver. 11). There is much that is discerned by this Idithun; by every one who discerns as he does; who overleaps as he does.

"On account of iniquity you have corrected man." This is the reason why he proposes a twofold petition: because first the cause is removed, and afterward the effect is removed. Guilt is the cause of chastisements; and therefore he says that man is chastised on account of sin.

Hear my prayer, O Lord; attend to my cry for help. Hold not your peace at my tears. For I am but a guest of yours, a stranger visiting, like all my ancestors.

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.

"Hear my prayer, O Lord" (ver. 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 Thy 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?

"Hear my prayer, O Lord, and my supplication," etc. Here he asks that his petition be admitted, where he asks to be heard. And he sets forth three things that make a petition acceptable to God. The first is the elevation of the mind to God, and this is prayer, which is the ascent of the mind to God; hence he says, "Hear my prayer, O Lord." Ps.

Look away from me, let me smile again, before I die and am gone.

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.

"Grant me some remission, that I may be refreshed before I go hence" (ver. 13). Consider well, Idithun, consider what knots those are which thou wouldest have "loosed" unto thee, that thou mightest be "refreshed before thou goest hence." For thou hast certain fever-heats from which thou wouldest fain be refreshed, and thou sayest, "that I may be refreshed," and "grant me a remi…

"Forgive me." Here he asks for the hastening of his being heard; as if to say: let what I ask be done quickly. And first he sets forth the effect of the petition; second he determines the time. Hence he says, "Forgive me," namely my sins, because (Ps.

Psalms39