Psalm 39:3

My heart was hot within me, while I was musing the fire burned: then spake I with my tongue,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3) The fire burned.—The attempt at repression only makes the inward flame of feeling burn the more fiercely, till at last it is too much for the resolution that has been formed, and the passion of the heart breaks out in words. Like the modern poet, the Hebrew bard had felt

“Twere better not to breathe or speak

Than cry for strength, remaining weak,

And seem to find, but still to seek.”

“But thought is too much for him, and he breaks into speech, not, however, fretfully, still less with bitter invective against others. It is a dialogue with the ruler of destiny, in which frail man wants to face his condition, and know the worst.

Benson Commentary

Psalm 39:3. My heart was hot within me — Though I said nothing, I could not but have many affecting thoughts: and “the fire of divine charity, thus prevented from diffusing itself for the illumination and warmth of those around it, presently ascended, in a flame of devotion, toward heaven.” While I was musing — While this fire “continued to be fed, and preserved in brightness and vigour, by meditation on the goodness of God, and the ingratitude of man; the transient miseries of time, and the durable glories of eternity;” the fire burned — My thoughts kindled into passions, which could no longer be confined. Then spake I with my tongue — The ardour of my soul broke forth into such expressions as these that follow. “It is remarkable,” says Dr. Dodd, “in the poetical parts of Scripture, that the whole energy and beauty of the passages are frequently spoiled by the addition of connective particles, which are not in the Hebrew. There is a remarkable instance in this verse, which, in the original, is very expressive, My heart grew hot within me — while I was musing, the fire flamed out: I spake with my tongue.

Matthew Henry's Concise Commentary

39:1-6 If an evil thought should arise in the mind, suppress it. Watchfulness in the habit, is the bridle upon the head; watchfulness in acts, is the hand upon the bridle. When not able to separate from wicked men, we should remember they will watch our words, and turn them, if they can, to our disadvantage. Sometimes it may be necessary to keep silence, even from good words; but in general we are wrong when backward to engage in edifying discourse. Impatience is a sin that has its cause within ourselves, and that is, musing; and its ill effects upon ourselves, and that is no less than burning. In our greatest health and prosperity, every man is altogether vanity, he cannot live long; he may die soon. This is an undoubted truth, but we are very unwilling to believe it. Therefore let us pray that God would enlighten our minds by his Holy Spirit, and fill our hearts with his grace, that we may be ready for death every day and hour.

Barnes' Notes on the Bible

My heart was hot within me - My mind became more and more excited; my feelings more and more intense. The attempt to suppress my emotions only more and more enkindled them.

While I was musing the fire burned - literally, "in my meditation the fire burned." That is, while I was dwelling on the subject; while I was agitating it in my mind; while I thought about it - the flame was enkindled, and my thoughts found utterance. He was unable longer to suppress his feelings, and he gave vent to them in words. Compare Jeremiah 20:9; Job 32:18-19.

Then spake I with my tongue - That is, in the words which are recorded in this psalm. He gave vent to his pent-up feelings in the language which follows. Even though there was a feeling of murmuring and complaining, he sought relief in stating his real difficulties before God, and in seeking from him direction and support.

Jamieson-Fausset-Brown Bible Commentary

3. His emotions, as a smothered flame, burst forth.

The Treasury of David

3 My heart was hot within me, while I was musing the fire burned: then spake I with my tongue,

4 Lord, make me to know mine end, and the measure of my days, what it is; that I may know how frail Iam.

5 Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.

6 Surely every man walketh in a vain shew; surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.

Psalm 39:3

"My heart was hot within me." The friction of inward thoughts produced an intense mental heat. The door of his heart was shut, and with the fire of sorrow burning within, the chamber of his soul soon grew unbearable with heat. Silence is an awful thing for a sufferer, it is the surest method to produce madness. Mourner, tell your sorrow; do it first and most fully to God, but even to pour it out before some wise and godly friend is far from being wasted breath. "While I was musing the fire burned." As he thought upon the ease of the wicked and his own daily affliction, he could not unravel the mystery of providence, and therefore he became greatly agitated. While his heart was musing it was fusing, for the subject was confusing. It became harder every moment to be quiet; his volcanic soul was tossed with an inward ocean of fire, and heaved to and fro with a mental earthquake; an eruption was imminent, the burning lava must pour forth in a fiery stream. "Then spake I with my tongue." The original is grandly laconic. "I spake." The muzzled tongue burst all its bonds. The gag was hurled away. Misery, like murder, will out. You can silence praise, but anguish is clamorous. Resolve or no resolve, heed or no heed, sin or no sin, the impetuous torrent forced for itself a channel and swept away every restraint.

Psalm 39:4

"Lord." It is well that the vent of his soul was Godward and not towards man. Oh! if my swelling heart must speak, Lord let it speak with thee; even if there be too much of natural heat in what I say, thou wilt be more patient with me than man, and upon thy purity it can cast not stain; whereas if I speak to my fellows, they may harshly rebuke me or else learn evil from my petulance. "Make me to know my end." Did he mean the same as Elias in his agony, "Let me die, I am no better than my fathers?" Perhaps so. At any rate, he rashly and petulantly desired to know the end of his wretched life, that he might begin to reckon the days till death should put a finis to his woe. Impatience would pry between the folded leaves. As if there were no other comfort to be had, unbelief would fain hide itself in the grave and sleep itself into oblivion. David was neither the first nor the last who had spoken unadvisedly in prayer. Yet, there is a better meaning: the Psalmist would know more of the shortness of life, that he might better bear its transient ills, and herein we may safely kneel with him, uttering the same petition. That there is no end to its misery is the hell of hell; that there is an end to life's sorrow is the hope of all who have a hope beyond the grave. God is the best teacher of the divine philosophy which looks for an expected end. They who see death through the Lord's glass, see a fair sight, which makes them forget the evil of life in foreseeing the end of life. "And the measure of my days." David would fain be assured that his days would be soon over and his trials with them; he would be taught anew that life is measured out to us by wisdom, and is not a matter of chance. As the trader measures his cloth by inches, and ells, and yards, so with scrupulous accuracy is life measured out to man. "That I may know how frail I am," or when I shall cease to be. Alas! poor human nature, dear as life is, man quarrels with God at such a rate that he would sooner cease to be than bear the Lord's appointment. Such pettishness in a saint! Let us wait till we are in a like position, and we shall do no better. The ship on the stocks wonders that the barque springs a leak, but when it has tried the high seas, it marvels that its timbers hold together in such storms. David's case is not recorded for our imitation, but for our learning.

Psalm 39:5

"Behold, thou hast made my days as an handbreadth." Upon consideration, the Psalmist finds little room to bewail the length of life, but rather to bemoan its shortness. What changeful creatures we are! One moment we cry to be rid of existence, and the next instant beg to have it prolonged! A handbreadth is one of the shortest natural measures, being the breadth of four fingers; such is the brevity of life, by divine appointment; God has made it so, fixing the period in wisdom. The "behold" calls us to attention; to some the thought of life's hastiness will bring the acutest pain, to others the most solemn earnestness. How well should those live who are to live so little! Is my earthly pilgrimage so brief? then let me watch every step of it, that in the little of time there may be much of grace. "And mine age is as nothing before thee." So short as not to amount to an entity. Think of eternity, and an angel is as a new-born babe, the world a fresh blown bubble, the sun a spark just fallen from the fire, and man a nullity. Before the Eternal, all the age of frail man is less than one ticking of a clock. "Verily, every man at his best state is altogether vanity." This is the surest truth, that nothing about man is either sure or true. Take man at his best, he is but a man, and man is a mere breath, unsubstantial as the wind. Man is settled, as the margin has it, and by divine decree it is settled that he shall not be settled. He is constant only in inconstancy. His vanity is his only verity; his best, of which he is vain, is but vain; and this is verily true of every man, that everything about him is every way fleeting. This is sad news for those whose treasures are beneath the moon; those whose glorying is in themselves may well hang the flag half-mast; but those whose best estate is settled upon them in Christ Jesus in the land of unfading flowers, may rejoice that it is no vain thing in which they trust.

Psalm 39:6

"Surely every man walketh in a vain shew." Life is but a passing pageant. This alone is sure, that nothing is sure. All around us shadows mock us; we walk among them, and too many live for them as if the mocking images were substantial; acting their borrowed parts with zeal fit only to be spent on realities, and lost upon the phantoms of this passing scene. Worldly men walk like travellers in a mirage, deluded, duped, deceived, soon to be filled with disappointment and despair. "Surely they are disquieted in vain." Men fret, and fume, and worry, and all for mere nothing. They are shadows pursuing shadows, while death pursues them. He who toils and contrives, and wearies himself for gold, for fame, for rank, even if he wins his desire, finds at the end his labour lost; for like the treasure of the miser's dream, it all vanishes when the man awakes in the world of reality. Read change, the din of the city streets, and remember that all this noise (for so the word means), this breach of quiet, is made about unsubstantial, fleeting vanities. Broken rest, anxious fear, over-worked brain, failing mind, lunacy, these are steps in the process of disquieting with many, and all to be rich, or, in other words, to load one's self with the thick clay; clay, too, which a man must leave so soon. "He heapeth up riches, and knoweth not who shall gather them." He misses often the result of his ventures, for there are many slips between the cup and the lips. His wheat is sheaved, but an interloping robber bears it away - as often happens with the poor Eastern husbandman; or, the wheat is even stored, but the invader feasts thereon. Many work for others all unknown to them. Especially does this verse refer to those all-gathering muckrakes, who in due time are succeeded by all-scattering forks, which scatter riches as profusely as their sires gathered them parsimoniously. We know not our heirs, for our children die, and strangers fill the old ancestral halls; estates change hands, and entail, though riveted with a thousand bonds, yields to the corroding power of time. Men rise up early and sit up late to build a house, and then the stranger tramps along its passages, laughs in its chambers, and forgetful of its first builder, calls it all his own. Here is one of the evils under the sun for which no remedy can be prescribed.

Matthew Poole's Commentary

Musing, i.e. considering in my own thoughts the great wickedness and successfulness of mine enemies, and other wicked men; and withal mine own and other good mews integrity, attended with great troubles and miseries in this life.

The fire burned; my thoughts kindled my passions. Then spake I with my tongue, to wit, such words as I had purposed not to speak, Psalm 39:1; rash and impatient words: either,

1. Some words not here expressed; which having uttered to men, he turneth his speech to God, Psalm 39:4. Or,

2. Those which here follow.

Gill's Exposition of the Entire Bible

My heart was hot within me,.... Either with zeal for God; or rather with envy at the prosperity of wicked men, and with impatience at his own afflictions;

while I was musing the fire burned; not the fire of the divine word, while he was meditating upon it, which caused his heart to burn within him; nor the fire of divine love, the coals whereof give a most vehement flame, when the love of God is shed abroad in the heart, and the thoughts of it are directed by the Spirit of God to dwell in meditation on it; but the fire of passion, anger, and resentment, while meditating on his own adversity, and the prosperity of others;

then spake I with my tongue; and so broke the resolution he had made, Psalm 39:1; he spoke not for God, though to him; not by way of thankfulness for his grace and goodness to him, in supporting him under his exercises; but in a way of complaint, because of his afflictions; it was in prayer he spoke to God with his tongue, and it was unadvisedly with his lips, as follows.

Geneva Study Bible

My heart was hot within me, while I was musing the fire burned: then {d} spake I with my tongue,

(d) He confesses that he grudged against God, considering the greatness of his sorrows, and the shortness of his life.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3. burned] Better, as R.V. from Coverdale and P.B.V., kindled. The smouldering fire of passion within could no longer be restrained from bursting into a flame of words. Comp. (though the cause was different) Jeremiah 20:9.

Pulpit Commentary

Verse 3. - My heart was hot within me; or, grew hot (Kay). And while I was musing the fire burned; or, kindled (Revised Version). Then spake I with my tongue; i.e. aloud, articulately. I could not - at any rate, I did not - refrain myself. I burst out in speech, and made my moan to God Psalm 39:3

Keil and Delitzsch Biblical Commentary on the Old Testament

(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, Genesis 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 Psalm 62:2, cf. Lamentations 3:26, in resigned submission, he was silent מטּוב, turned away from (vid., Psalm 28:1; 1 Samuel 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 (Jeremiah 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, which has been proved to be impracticable, to God Himself with the prayer that He would teach him calm submission.