I was speechless and still; I remained silent, even from speaking good, and my sorrow was stirred. Sermons
I. LET US NOTE THE COURSE ADOPTED BY THE PSALMIST AT A TIME OF CRUSHING SORROW. There is a somewhat wide divergence among expositors in their estimate of this psalm, and of the mental revelations therein contained. But we feel bound to look at the psalmist's words tenderly rather than harshly, knowing as we do, how often, in agonies of soul, the best men may utter words which would not escape them in their calmer hours (cf. Psalm 116:11). 1. Here is a case of sore affliction. "Thy stroke" (ver. 10); "the blow of thine hand" (ver. 10). Whatever the sorrow may have been to which reference is made, it is regarded as coming directly from God. "Thou didst it" (ver. 9). It was so heavy that David was "consumed" thereby (ver. 10). And it was looked on by him as a chastisement for his transgressions (cf. vers. 8, 11). 2. It is, under such circumstances, very hard to be absolutely still. So the first verse implies. There is little indication that the disturbing trouble arose (as some suggest) from seeing the prosperity of the wicked; but evidently there is some distinctively personal trouble, probably sickness and weakness, which, with all the public demands made upon him, weighs heavily upon his soul, and he is tempted to complain and to seek sympathy from without. But: 3. He is in the midst of uncongenial souls. (Ver. 1.) "The wicked is before me." Note: Earthly men are poor companions in the distresses of spiritual men. To the natural man the sorrows of a spiritual man would be altogether unintelligible. And supposing that the troubles here referred to arose about the time of and in connection with Absalom's rebellion, the majority of those round about David would be men whose thoughts and aims moved entirely in the military or political sphere. Hence: 4. Here is a wise resolve. (Vers. 1, 2.) He will say nothing. There would be many reasons for this. (1) No one would enter into his feelings. (2) What he said would be misunderstood. (3) He would consequently be misrepresented. (4) The more he said, the worse matters would be. And (5) if he told men what he thought and felt, he would be very likely to say something which he would afterwards regret. That I sin not with my tongue. Hence silence is his wisest course. 5. But suppressed grief consumes like a fire. (Ver. 3.) There is nothing which so wears out the soul, nor which so burns within, as woe to which no vent can be given; so David found it, and consequently: 6. The silence is broken. "Then spake I with my tongue." But, in breaking the silence, he speaks not to man, but to God. After the word "tongue," the Authorized Version has a comma, but the Revised Version a colon, indicating that what he said is about to follow. What an infinite mercy that when we cannot say a word to man, through fear of being misunderstood, we can speak to God, and tell him exactly what we feel, as we feel it, knowing that then we touch a heart infinitely tender, and address an intelligence infinitely wise! 7. In speaking to God he moans and groans. (Vers. 4-6.) Does David speak petulantly? Is he asking God to let him know how long he has to endure all this? Is he adducing the frailty and nothingness of man as an argument against his being allowed to suffer thus? So many think, and some, as Calvin, are very hard on David - very. But why? There is a vast difference between the fretfulness of an overburdened man and the waywardness of a rebellious man. And he who knows our frame, takes the difference into account. When Elijah pettishly said, "Now, O Lord, take away my life I" God did not rebuke him; he sent an angel to him, and said, "Arise and eat; the journey is too great for thee." 8. He declares that his expectation of relief is in God alone. (Ver. 7.) Just so. These are not the words of a rebellious, but of a trusting one. And from that point of view the whole psalm must be regarded (cf. Psalm 62.). 9. He will not utter a word of complaint. (Ver. 9.) Render, "I am dumb; I open not my mouth, because thou hast done it" ('Variorum Bible'). "Thyself hast done it." On this fact faith fastens; and when this is the case, not a word of murmuring will escape the lips. The cry of a trusting soul is, "Here am I; let him do with me as seemeth him good" (2 Samuel 15:26). 10. Yet he supplicates. (Vers. 8, 10, 13.) First, he desires deliverance from sin, then a mitigation of the suffering; such is the order, and the order which only a saint would name. The last verse is, in our versions, obscure. The word "spare ' should not be read in the sense intended when we say, "If I am spared," etc., but in the sense of "O spare me this sorrow!" It is a repetition of ver. 10, "Remove this stroke away from me." It asks not for prolongation of life, but for mitigation of pain. The Revised Version margin gives a more correct translation of the phrase, "that I may recover strength;" rather, "that I may brighten up." No conclusion can be drawn from the end of the thirteenth verse, as to the psalmist's view of another life. The Prayer-book Version, "and be no more seen," gives the sense. 11. The supplication is accompanied by a tender plea. (Ver. 12.) "I am a stranger with thee, and a sojourner, as all my fathers were." Archbishop Leighton beautifully expresses the force of this plea, "In this world, wherein thou hast appointed me to sojourn a few days, and I betake myself to thy protection in this strange country. I seek shelter under the shadow of thy wings, therefore have compassion upon me." II. HOW FAR IS THE COURSE TAKEN BY DAVID, IN HIS AFFLICTION, A GUIDE FOR US? 1. In some respects we may well imitate him. In restraining our words before man, and in telling all our cares and woes to God exactly as we feel them, and in such a way as will best relieve an overburdened heart. 2. In other respects we should go far beyond him. Believers ought not to confine themselves now within the limits of such a prayer as this; they should always transcend it. We know more of God's Fatherly love; we know of our great High Priest; we know the fellowship of the Spirit; we know of "the unsearchable riches of Christ;" and hence our prayers should rise above those of David as much as the prayer of Ephesians 3:14-21 is above the level of this psalm. Note: The best preventive of sins of the tongue is the fuller and more frequent outpouring of the heart to God. - C.
I was dumb with silence. Was David right in keeping silence "even from good"? Matthew Henry remarks, "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. The same law which forbids all corrupt communications requires that which is good to the use of edifying." Commendable virtues may be practised so eagerly as to degenerate into vices. Silence may indicate the greatest strength of character, or the greatest weakness.I. To BE DUMB WITH SILENCE MAY BE A GREAT SIN. It often involves — 1. Neglect of duty. Our tongues and voices were given us quite as much for the purpose of making vocal the praises of God, as to hold converse with one another. Shall we be so indebted to God for all His mercies and never render to Him our praise? Nature is ever vocal with adorations to our King. His praise finds expression on every hand, The birds warble it, in deep bass the seas roar it, the stars shine it, the flowers with sweet perfume breathe it, mighty winds and gentle zephyrs chant it, spring, summer, autumn, winter, are four choristers from which ascend but four parts of one glad anthem. And yet how often man remains dumb with guilty silence amid the myriad harmonious voices around him. We are often silent, also, when we should speak for God. We fear to confess Him though He calls upon us to be His witnesses. Oh, that you could feel the sin of your reticence; the criminality of sealed lips! A silent religion, or a speaking religion, Christian professor, which shall it be? 2. The permission afforded us of speaking for Christ should be looked upon in the light of a high privilege as well as a solemn duty. "We cannot but speak the things which we have seen and heard. 3. Our sinful silence often involves a loss of personal blessing. II. BUT SILENCE IS OFTEN A VIRTUE. When David was overwhelmed with a sense of God's mercy as expressed in Nathan's message (2 Samuel 7:18), his sense of obligation to God was so great, that he felt his soul big with emotions to which he could scarce give expression, so he "sat before the Lord," overpowered with the weight of blessing. Have not we often felt our souls tremulous with an adoration our lips could not express? When we have sought fellowship with our Lord in His sufferings and mused upon His "unknown agonies." The silent growth and secret development of character is most acceptable to God. Many Christians are yielding Him greater praise by the silent yet mighty influence of a sanctified character, than others who are loud in talk yet less circumspect in life. All growth is silent. The tree rises year by year without any noise. Contrast the building of the tower of Babel and that of the temple, which, "Like some tall palm the noiseless fabric sprung." Think, too, of silent prayer; and of sweet and gracious submission. How exalted is that Christian's attainment who can be silent while man persecutes. To me no portion of the story of our Saviour's life on earth is more convincing in its proof of His Deity than His submission to His cruel persecutors — "When reviled, He reviled not again; when buffeted, He threatened not." Here is Divinity indeed. Omnipotence restrains omnipotence. Let us seek grace to imitate Him. (W. Williams.) People David, Jeduthun, PsalmistPlaces JerusalemTopics Anguish, Anything, Avail, Check, Comfort, Distress, Dumb, Excited, Grew, Held, Increased, Kept, Moved, Mute, Pain, Peace, Refrained, Saying, Silence, Silent, Sorrow, Stirred, WorseOutline 1. David's care of his thoughts4. The consideration of the brevity and vanity of life 7. the reverence of God's judgments 10. and prayer, are his bridles of impatience Dictionary of Bible Themes Psalm 39:1-2Library The Bitterness and Blessedness of the Brevity of Life'Surely every man walketh in a vain shew.... 12. I am a stranger with Thee, and a sojourner, as all my fathers were.' --PSALM xxxix. 6, 12. These two sayings are two different ways of putting the same thing. There is a common thought underlying both, but the associations with which that common thought is connected in these two verses are distinctly different. The one is bitter and sad--a gloomy half truth. The other, out of the very same fact, draws blessedness and hope. The one may come from no … Alexander Maclaren—Expositions of Holy Scripture Song of the Sojourner. Epiphanius of Pavia. Since These Things are So, Suffer Me Awhile... How Admirably Ps. ... Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500 Letter xxvi. (Circa A. D. 1127) to the Same Works by the Same Author. How the Silent and the Talkative are to be Admonished. Epistle v. To Theoctista, Sister of the Emperor. Third Sunday after Easter "For what the Law could not Do, in that it was Weak through the Flesh, God Sending his Own Son in the Likeness of Sinful Flesh, The Character of Its Teachings Evidences the Divine Authorship of the Bible Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion. Third Sunday after Trinity Humility, Trust, Watchfulness, Suffering How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste. "And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. " A Defence of the Doctrine of Justification, by Faith in Jesus Christ; Psalms Links Psalm 39:2 NIVPsalm 39:2 NLT Psalm 39:2 ESV Psalm 39:2 NASB Psalm 39:2 KJV Psalm 39:2 Bible Apps Psalm 39:2 Parallel Psalm 39:2 Biblia Paralela Psalm 39:2 Chinese Bible Psalm 39:2 French Bible Psalm 39:2 German Bible Psalm 39:2 Commentaries Bible Hub |
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