المزامير ٣٩:١

To Jeduthun (Ch1 16:41-42), one of the chief singers. His name mentioned, perhaps, as a special honor. Under depressing views of his frailty and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the expression of his feelings, till, led to regard his case aright, he prays for a proper view of his condition and for the divine compassion. (Psa 39:1-13) I said--or, "resolved." will take heed--watch. ways--conduct, of which the use of the tongue is a part (Jam 1:26). bridle--literally, "muzzle for my mouth" (compare Deu 25:4). while . . . before me--in beholding their prosperity (Psa 37:10, Psa 37:36).

I said,.... That is, in his heart; he purposed and determined within himself to do as follows; and he might express it with his mouth, and so his purpose became a promise; I will take heed to my ways; as every good man should; that is, to all his actions, conduct, and conversation: it becomes him to take heed what ways he walks in; that they are the ways of God, which he directs to; that they are the ways of Christ, which he has left an example to follow in; and that they are according to the word of God; that he walks in Christ, the way of salvation, and by faith on him; that he chooses and walks in the way of truth, and not error; and in all, the commandments and ordinances of the Lord blameless; and in the path of holiness, in which, though fools, they shall not err: and it is also necessary that he should take heed that he does nothing, either by embracing error, or going into immorality, by which the ways of God, and Christ, and truth, are evil spoken of, blasphemed and reproached; and that he does not depart out of these ways, nor stumble, slip, and fall in them; that I sin not with my tongue; which is a world of iniquity, and has a multitude of vices belonging to it; not only in profane men, but in professors of religion; whom it becomes to take heed that they sin not with it, by lying one to another, by angry and passionate expressions, by corrupt communication, filthiness, foolish talking, and jesting, which are not convenient; by whispering, talebearing, backbiting, and by evil speaking one of another: particularly there are vices of the tongue, which the saints are liable to under afflictive providences, and seem chiefly designed here; such as envious expressions at the prosperity of others; words of impatience under their own afflictions, and murmurings at t…

(Heb.: 39:2-4) The poet relates how he has resolved to bear his own affliction silently in the face of the prosperity of the ungodly, but that his smart was so overpowering that he was compelled involuntarily to break his silence by loud complaint. The resolve follows the introductory אמרתּי in cohortatives. He meant to take heed to his ways, i.e., his manner of thought and action, in all their extent, lest he should sin with his tongue, viz., by any murmuring complaint concerning his own misfortune, when he saw the prosperity of the ungodly. He was resolved to keep (i.e., cause invariably to press) a bridling (cf. on the form, Gen 30:37), or a bridle (capistrum), upon his mouth, so long as he should see the ungodly continuing and sinning in the fulness of his strength, instead of his speedy ruin which one ought to expect. Then he was struck dumb דּוּמיּה, in silence, i.e., as in Psa 62:2, cf. Lam 3:26, in resigned submission, he was silent מטּוב, turned away from (vid., Psa 28:1; Sa1 7:8, and frequently) prosperity, i.e., from that in which he saw the evil-doer rejoicing; he sought to silence for ever the perplexing contradiction between this prosperity and the righteousness of God. But this self-imposed silence gave intensity to the repressed pain, and this was thereby נעכּר, stirred up, excited, aroused; the inward heat became, in consequence of restrained complaint, all the more intense (Jer 20:9): "and while I was musing a fire was kindled," i.e., the thoughts and emotions rubbing against one another produced a blazing fire, viz., of irrepressible vexation, and the end of it was: "I spake with my tongue," unable any longer to keep in my pain. What now follows is not what was said by the poet when in this condition. On the contrary, he turns away from his purpose, w…

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…

Ps 39 This prayer for rescue reflects the psalmist’s discouragement, which comes from having a limited perspective on his situation. 39:title Jeduthun was a levitical singer appointed by David along with Asaph (1 Chr 9:16; 16:38; 25:1). 39:1-3 Suffering in silence only intensifies the psalmist’s anguish, pain, and inner turmoil.