Charles H. Spurgeon

TITLE.—"To Jeduthun." A Levite of the family of Merari, and one of the great masters of the temple music. The department superintended by Jeduthun and his colleagues in the temple service was that of the "instruments of the song of God, "by which are intended the nebel or psaltery, the kinnor or harp, and the metsiltaim or cymbals. In 2Ch 35:15, Jeduthun is called "the king's seer, " which would seem to indicate that he was the medium of divine guidance to David. The name occurs in the title of Psalms 39, 62, 77; where some have thought that it indicates some special kind of composition, and others some instrument of music, but without reason. William Lindsay Alexander, in Kitto's Cyclopaedia.

Whole Psalm. The most beautiful of all the elegies in the psalter. H. Ewald.

Verse 1. I said. It was to himself that he said it; and it is impossible for any other to prove a good or a wise man, without much of this kind of speech to himself. It is one of the most excellent and distinguishing faculties of a reasonable creature; much beyond vocal speech, for in that, some birds may imitate us; but neither bird nor beast has anything of this kind of language, of reflecting or discoursing with itself. It is a wonderful brutality in the greatest part of men, who are so little conversant in this kind of speech, being framed and disposed for it, and which is not only of itself excellent, but of continual use and advantage; but it is a common evil among men to go abroad, and out of themselves, which is a madness, and a true distraction. It is true, a man hath need of a well set mind, when he speaks to himself; for otherwise, he may be worse company to himself than if he were with others. But he ought to endeavour to have a better with him, to call in God to his heart to dwell with him. If thus we did, we should find how sweet this were to speak to ourselves, by now and then intermixing our speech with discourses unto God. For want of this, the most part not only lose their time in vanity, in their converse abroad with others, but do carry in heaps of that vanity to the stock which is in their own hearts, and do converse with them in secret, which is the greatest and deepest folly in the world. Robert Leighton.

Verse 1. No lesson so hard to be learned of us here, as the wise and discreet government of the tongue. David promised a singular care of this, I said, I will take heed, etc. Socrates reports of one Pambo, an honest, well meaning man, who came to his friend, desiring him to teach him one of David's Psalms, he read to him this verse. He answered: this one verse is enough, if I learn it well. Nineteen years after, he said, in all that time, he had hardly learned that one verse. Samuel Page.

Verse 1. That I sin not with my tongue. Man's mouth, though it be but a little hole, will hold a world full of sin. For there is not any sin forbidden in the law or gospel which is not spoken by the tongue, as well as thought in the heart, or done in the life. Is it not then almost as difficult to rule the tongue as to rule the world? Edward Reyner.

Verse 1. I will keep a muzzle on my mouth, whilst a wicked man is before me. New Translation, by Charles Carter,

Verse 1. While the wicked is before me. It is a vexation to be tied to hear so much impertinent babbling in the world, but profitable to discern and abhor it. A wonder that men can cast out so much wind, and the more they have to utter, the more they are prodigal of their own breath and of the patience of others, and careless of their own reckoning. If they believe to give account of every idle word, they would be more sparing of foolish speaking. I like either to be silent, or to speak that that may edify. At tables or meetings, I cannot stop the mouth of others, yet may I close mine own ears, and by a heavenly soul speech with God divert my mind from fruitless talking. Though I be among them I shall as little partake their prattling as they do my meditation. William Struther.

Verse 2. I was dumb with silence, etc. That is, for a while I did what I resolved; I was so long wholly silent, that I seemed in a manner to be dumb, and not able to speak. I held my peace, even from good; that is, I forbore to speak what I might well and lawfully enough have spoken, as from alleging anything that I might have said in mine own defence, from making my complaint to God, and desiring justice at his hands, and such like; to wit, lest by degrees I should have been brought to utter anything that was evil, and whilst I intended only to speak that which was good, some unseemly word might suddenly slip from me; or lest mine enemies should misconstrue anything I spake. Arthur Jackson.

Verse 2. I was dumb with silence. We shall enquire what kind of dumbness or silence this of the psalmist was, which he is commended for, and which would so well beseem us when we smart under the rod of God, and then the doctrine will be, in a great measure, evident by its own light. We shall proceed to our inquiry, 1. Negatively, to prevent mistakes. 2. Positively, and show you what it doth import.

First, negatively. 1. This dumbness doth not import any such thing, as if the prophet had been brought to that pass that he had nothing to say to God by way of prayer and supplication. He was not so dumb, but that he could pray and cry too. Ps 39:8,10-11. 2. Nor was he so dumb, as that he could not frame to the confession and bewailing of his sins. 3. Nor was it a dumbness of stupidity and senselessness. It doth not imply any such thing, as if by degrees he grew to that pass, he cared not for, or made no matter of his affliction, but set, as the proverb is, an hard heart against his hard hap. No, he did make his moan to God, and as he smarted, so he did lament under the sense of his afflicting hand. 4. Neither was he so dumb as not to answer God's voice in the rod that was upon him. 5. Much less was he dumb, and kept silence in any such sort as they did of whom Amos speaks Am 6:10, that in their misery they took up a resolution to mention the name of God no more, in whom they had gloried formerly.

Secondly, affirmatively. 1. He was dumb so as neither to complain of, nor quarrel with God's providence, nor to entertain any hard thoughts against him. Complain to God he did; but against him he durst not. 2. He neither did nor durst quarrel, or fall out with the ways of holiness for all his sufferings, a thing we are naturally prone unto. 3. He was dumb, so as not to defend himself, or justify his own ways before God, as if they were righteous, and he had not deserved what he suffered. 4. He was dumb, so as to hearken to the voice of the rod. "I will (saith he in another place) hear what God the Lord will speak." Ps 85:8. Now a man cannot listen to another while he will have all the talk and discourse to himself. 5. Lastly, the prophet was dumb, that is, he did acquiesce, and rest satisfied with God's dispensation; and that not only as good, but as best. Condensed from a Funeral Sermon by Thomas Burroughes, B.D., entitled, "A Sovereign Remedy for all kinds of Grief," 1657.

Verse 2. I held my peace. A Christian being asked what fruit he had by Christ: Is not this fruit, said he, not to be moved at your reproaches? In cases of this nature, we must refer all to God; si tu tacueris, Deus loquitur; if thou hold thy peace, God speaks for thee; and if God speaks for us, it is better than we can speak for yourselves. David saith, Obmutui, quia tu fecisti. I held my peace, for it was thy doing. Christopher Sutton, B.D.,—1629, in Disce Vicere.

Verses 2-9. An invalid who had been ordered a couple of pills, took them very absurdly, for, in place of swallowing them at once, he rolled them about in his mouth, ground them to pieces, and so tasted their full bitterness. Gotthold was present, and thus mused. The insults and calumnies of a slanderer and adversary are bitter pills, and all do not understand the art of swallowing without chewing them. To the Christian, however, they are wholesome in many ways. They remind him of his guilt, they try his meekness and patience, they show him what he needs to guard against, and at last they redound to his honour and glory in the sight of him for whose sake they were endured. In respect of the pills of slander, however, as well as the others, it is advisable not to roll them about continually in our minds, or judge of them according to the flesh, and the world's opinion. This will only increase their bitterness, spread the savour of it to the tongue, and fill the heart with proportional enmity. The true way is to swallow, keep silence, and forget. We must inwardly devour our grief, and say, I will be dumb, and not open my mouth, because thou didst it. The best antidotes to the bitterness of slander, are the sweet promises and consolations of Scripture, of which not the least is this, "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven." Mt 5:11-12. Alas, my God! how hard it is to swallow the pills of obloquy, to bless them that curse me, to do good to them that hate me, and to pray for them that despitefully use me! But, Lord, as thou wilt have it so, give it as thou wilt have it, for it is a matter in which, without thy grace, I can do nothing! Christian Scriver.

Verse 9. I was dumb, I opened not my mouth; because thou didst it. See David's carriage here; it was a patience not constrained, but from satisfaction of spirit: he saw love in his affliction, and that sweetened his soul. Joseph Symonds.

Verse 9. I was dumb, I opened not my mouth; because thou didst it. God is training up his children here. This is the true character of his dealings with them. The education of his saints is the object he has in view. It is training for the kingdom; it is education for eternity...It is the discipline of love. Every step of it is kindness. There is no wrath nor vengeance in any part of the process. The discipline of the school may be harsh and stern; but that of the family is love. We are sure of this; and the consolation which it affords is unutterable. Love will not wrong us. There will be no needless suffering. Were this but kept in mind there would be fewer hard thoughts of God amongst men, even when his strokes are most severe. I know not a better illustration of what the feelings of a saint should be, in the hour of bitterness, than the case of Richard Cameron's father. The aged saint was in prison "for the Word of God, and for the testimony of Jesus Christ." The bleeding head of his martyred son was brought to him by his unfeeling persecutors, and he was asked derisively if he knew it. "I know it, I know it, "—said the father, as he kissed the mangled forehead of his fair haired son—"it is my son's, my own dear son's! It is the Lord! good is the will of the Lord, who cannot wrong me or mine, but who hath made goodness and mercy to follow us all our days." Horatius Bonar, in "The Night of Weeping, "1847.

Verse 9. Because thou didst it. This holy man had a breach made both at his body and spirit at this time; he was sick and sad; yet he remembers from whose hand the blow came. Thou, Lord, didst it; thou, whom I love dearly, and so can take it kindly; thou whom I have offended, and so take it patiently; yea, thou, who mightest have cast me into a bed of flames, instead of my bed of sickness, and therefore I accept thy correction thankfully. Thus he catches at the blow without retorting it back upon God by any quarrelling discontented language. William Gurnall.

Verse 9. Because thou didst it. We digest not a blow from our equals, but a blow from our king we can well digest. If the King of kings lays his hand on our backs, let us, beloved, lay our hands on our mouths. I am sure this stopped David's mouth from venting fretful speeches. "I held my tongue and said nothing." Why didst thou so, David? Because thou, Lord, didst it; and God gives this testimony of such an one; that he is a prudent man that keeps silence at an evil time. Am 5:13. Nicholas Estwick, B.D., 1644.

Verse 9. Perkins, in his "Salve for a Sick Man, "gives the "last words" of many holy men, among others of Calvin:—"I held my tongue, because thou, Lord, hast done it—I mourned as a dove—Lord, you ground me to powder, but it suffices me because it is thy hand."

Verse 9. I wondered once at providence, and called white providence black and unjust, that I should be smothered in a town where no soul will take Christ off my hand. But providence hath another lustre (shining; appearance) with God than with my bleared eyes. I proclaim myself a blind body, who knoweth not black and white, in the unco (strange) course of God's providence. Suppose that Christ should set hell where heaven is, and devils up in glory beside the elect angels (which yet cannot be), I would I had a heart to acquiesce in his way, without further dispute. I see that infinite wisdom is the mother of his judgments, and that his ways pass finding out. I cannot learn, but I desire to learn, to bring my thoughts, will, and lusts in under (close under) Christ's feet, that he may trample upon them. But, alas! I am still upon Christ's wrong side. Samuel Rutherford.

Verse 9. A little girl, in the providence of God, was born deaf and dumb. She was received, and instructed, at an institution established for these afflicted ones. A visitor was one day requested to examine the children thus sadly laid aside from childhood's common joys. Several questions were asked, and quickly answered by means of a slate and pencil. At length the gentleman wrote, Why were you born deaf and dumb? A look of anguish clouded for the moment the expressive face of the little girl; but it quickly passed, as she took her slate, and wrote, "Even so, Father; for so it seemeth good in thy sight." Mrs. Rogers, in "The Shepherd King."

Verse 10. Remove thy plague away from me: thy plague and mine; thine by affliction, mine by passion; thine because thou didst send it, mine because I endure it; thine because it comes from thy justice, mine because it answers my injustice; remit what I have done, and remove what thou hast done. But whosoever laid it on, the Lord will take it off. Thomas Adams.

Verse 10. Remove, etc. Having first prayed off his sin, he would now pray off his pain, though it less troubled him; and for ease he repairs to Jehovah that healeth, as well as woundeth. Ho 6:1. John Trapp.

Verse 11. Thou makest his beauty to consume away like a moth. The meaning may be, As the moth crumbles into dust under the slightest pressure, or the gentlest touch, so man dissolves with equal ease, and vanishes into darkness, under the finger of the Almighty. Paxton's Illustrations of Scripture.

Verse 11. Thou makest his beauty to consume away like a moth. Moths I must not omit naming. I once saw some knives, the black bone hafts of which were said to have been half consumed by them. I also saw the remains of a hair seated sofa which had been devoured. It is no uncommon thing to find dresses consumed in a single night. In Isa 51:6, "wax old" probably refers to a garment that is moth eaten. So in Ps 6:7 31:9, consumed means moth eaten; and again in Ps 39:11. John Gadsby.

Verse 11. Like a moth. The moths of the East are very large and beautiful, but short lived. After a few showers these splendid insects may be seen fluttering in every breeze, but the dry weather, and their numerous enemies, soon consign them to the common lot. Thus the beauty of man consumes away like that of this gay rover, dressed in his robes of purple, and scarlet, and green. John Kitto.

Verse 11. The body of man is as a "garment" to the soul: in this garment sin hath lodged a "moth, "which, by degrees, fretteth and weareth away, first, the beauty, then the strength, and finally, the contexture of its parts. Whoever has watched the progress of a consumption, or any other lingering distemper, nay, the slow and silent devastations of time alone, in the human frame, will need no farther illustration of this just and affecting similitude; but will discern at once the propriety of the reflection which follows upon it. Surely every man is vanity. George Horne.

Verse 11. Surely every man is vanity. What is greatness? Can we predicate it of man, independently of his qualities as an immortal being? or of his actions, independently of principles and motives? Then the glitter of nobility is not superior to the plumage of the peacock; nor the valour of Alexander to the fury of a tiger; nor the sensual delights of Epicurus to those of any animal that roams the forest. Ebenezer Porter, D.D., in Lectures on Homiletics, 1834.

Verse 12. Hear my prayer, O Lord, etc. Now, in this prayer of David, we find three things, which are the chief qualifications of all acceptable prayers. The first is humility. He humbly confesses his sins, and his own weakness and worthlessness. We are not to put on a stoical, flinty kind of spirit under our affliction, that so we may seem to shun womanish repinings and complaints, lest we run into the other evil, of despising the hand of God, but we are to humble our proud hearts, and break our unruly passions...The second qualification of this prayer is, fervency and importunity, which appears in the elegant gradation of the words, Hear my prayer, my words; if not that, yet, Give ear to my cry, which is louder; and if that prevail not, yet, Hold not thy peace at my tears, which is the loudest of all; so David, elsewhere, calls it the voice of weeping. ...The third qualification is faith. "He who comes to God must believe that he is, and is a rewarder of them that diligently seek him." Heb 11:6. And, certainly, as he that comes to God must believe this, so he that believes this, cannot but come to God; and if he be not presently answered, "he that believes makes no haste, "he resolves patiently to wait for the Lord, and go to no other. Condensed from Robert Leighton.

Verse 12. Hold not thy peace at my tears. We may, in all humility, plead our heart breakings and weepings in sense of want of mercies which we crave, and our pantings and faintings after the same. Thomas Cobbett.

Verse 12. For I am a stranger with thee, and a sojourner, as all my fathers were. Both in thy judgment expressed Le 25:23, and in their own opinion Heb 11:13. Upon which account thou didst take a special care of them, and therefore do so to me also. Matthew Poole.

Verse 12. I am a stranger with thee and a sojourner. How settled soever their condition be, yet this is the temper of the saints upon earth—to count themselves but strangers. All men indeed are strangers and sojourners, but the saints do best discern it, and most freely acknowledge it. Wicked men have no firm dwelling upon earth, but that is against their intentions; their inward thought and desire is that they may abide for ever; they are strangers against their wills, their abode is uncertain in the world, and they cannot help it. And pray mark, there are two distinct words used in this case, strangers and sojourners. A stranger is one that hath his abode in a foreign country, that is not a native and a denizen of the place, though he liveth there, and in opposition to the natives he is called a stranger: as if a Frenchman should live in England, he is a stranger. But a sojourner is one that intends not to settle, but only passes through a place, and is in motion travelling homeward. So the children of God in relation to a country of their own in another place, namely, heaven, they are denizens there, but strangers in the world; and they are sojourners and pilgrims in regard of their motion and journey towards their country. Thomas Manton.

Verse 12. A Stranger. 1. A stranger is one that is absent from his country, and from his father's house: so are we, heaven is our country, God is there, and Christ is there. 2. A stranger in a foreign country is not known, nor valued according to his birth and breeding: so the saints walk up and down in the world like princes in disguise. 3. Strangers are liable to inconveniences: so are godly men in the world. Religion, saith Tertullian, is like a strange plant brought from a foreign country, and doth not agree with the nature of the soil, it thrives not in the world. 4. A stranger is patient, standeth not for ill usage, and is contented with pilgrim's fare and lodging. We are now abroad and must expect hardship. 5. A stranger is wary, that he may not give offence, and incur the hatred and displeasure of the natives. 6. A stranger is thankful for the least favour; so we must be thankfully contented with the things God hath bestowed upon us: anything in a strange country is much. 7. A stranger, that hath a journey to go, would pass over it as soon as he can, and so we, who have a journey to heaven desire to be dissolved. 8. A stranger buyeth not such things as he cannot carry with him; he doth not buy trees, house, household stuff, but jewels and pearls, and such things as are portable. Our greatest care should be to get the jewels of the covenant, the graces of God's Spirit, those things that will abide with us. 9. A stranger's heart is in his country; so is a saint's. 10. A stranger is inquisitive after the way, fearing lest he should go amiss, so is a Christian. 11. A stranger provides for his return, as a merchant, that he may return richly laden. So we must appear before God in Sion. What manner of persons ought we to be? Let us return from our travel well provided. Condensed from Thomas Manton.

Verse 13. O spare me, that I may recover strength, before I go hence, and be no more. Man in his corrupt state is like Nebuchadnezzar, he hath a beast's heart, that craves no more than the satisfaction of his sensual appetite; but when renewed by grace, then his understanding returns to him, by which he is enabled in praying for temporals to elevate his desires to a nobler end. Doth David pray that some farther time may be added to his temporal life? It is not out of a fond love for this world, but to prepare himself the better for another. Is he comforted with hopes of a longer stay here? It is not this world's carnal pleasures that kindle this joy in his holy breast, but the advantage that thereby he shall have for praising God in the land of the living...O spare me, that I may recover strength. David was not yet recovered out of that sin which had brought him exceeding low as you may perceive, Ps 39:10-11. And the good man cannot think of dying with any willingness till his heart be in a holier frame: and for the peace of the gospel, serenity of conscience, and inward joy; alas! all unholiness is to it as poison is to the spirits which drink them up. William Gurnall.

Verse 13. O spare me, etc. Attachment to life, the feeling cherished by the psalmist, when he thus appealed to the Sovereign of the universe, varies in its character with the occasions and the sentiments by which it is elicited and confirmed. Take one view of it, and you pronounce it criminal; take another, and you pronounce it innocent; take a third, and you pronounce it laudable.

1. Life may inspire a criminal attachment, warranting our censure. The most obvious and aggravated case is that in which the attachment has its foundations in the opportunities which life affords, of procuring "the wages of unrighteousness, "and "the pleasures of sin."

2. Life may inspire an innocent attachment, awakening our sympathy...Life is a scene in which we often descry a verdant and luxuriant spot, teeming with health, and ease, and harmony, and joy. We have beheld the husbands and the wives whose interwoven regards have, from year to year, alleviated all their afflictions, and heightened all their privileges. We have beheld the parents and the children whose fellowship has yielded them, through the shifting seasons, a daily feast. There are indulgent masters, and faithful servants; some neighbourhoods are undisturbed; some Christian societies are exquisitely attractive; here and there we have intercourse with those individuals in whom are seen the beauties of high character irradiated by the beans of general prosperity. You would pronounce no censure on a man thus happily connected, were he, when beginning to languish, as one "going the way of all the earth, to cry, "O spare me, that I may recover strength, before I go hence, and be no more.

3. The last view which it has been proposed to take of human life, shows that it may inspire a laudable attachment, at once challenging our approbation, and urging us to bring our minds under its influence. The language before us admits of being illustrated as the prayer of a penitent, a saint, and a philanthropist.

(a). Commend him who pleads for life as a penitent. Was it recently that the Holy Spirit first wounded him with the arrows of conviction? Perhaps, he doubts the source, the quality, and the result, of his powerful feelings. He knows that we may be solemnly impressed, without being converted. There are many considerations which entitle to favourable opinion those who, not having arrived at a view of their moral state, at once evident and encouraging, wish earnestly to live till grace shall have carried them from victory to victory, and enabled them "to make" their "calling and election sure." Even they may fall from their steadfastness; and these words, "O spare me, that I may recover strength, "may proceed from the lips of a backslider, once more blushing, trembling, and petitioning to be restored.

(b). Commend him, in the next place, who pleads for life, as a saint. ...The distinguishing office of pleading, acting, and suffering, for the advancement of the divine honour among the profane, the sensual, the formal, and the worldly is delegated, exclusively, to "the saints which are upon the earth." Yet, surely he whose attachment to life is strongly enhanced by a commission which dooms him to the contradiction of sinners, and defers "the fulness of joy, "a saint so magnanimous and devoted, puts forth the expressions of a piety which the very angels are compelled to revere.

(c). Commend him, finally, who pleads for life as a philanthropist. I refer to the generous patron, a man intent on doing good. I would also refer to a fond parent. I would now refer to "a preacher of righteousness, ""a good minister of Jesus Christ."

Outline of a Sermon entitled "Attachment to Life, "preached by Joseph Hughes, M.A., as a Funeral Sermon for Rev. John Owen, M.A., 1822.

Verse 13. May not the very elect and faithful themselves fear the day of judgment, and be far from fetching comfort at it? I answer, he may. First, at his first conversion and soon after, before he have gotten a full persuasion of the remission of his sins. And again, in some spiritual desertion, when the Lord seems to leave a man to himself, as he did David and others, he may fear to think of the same. And lastly, when he hath fallen into some great sin after he is a strong man in Christ, he may fear death and judgment, and be constrained to pray with Job and David, O spare me, that I may recover strength, before I go hence, and be no more. John Barlow's Sermon, 1618.

Verses 1-2. I was dumb, etc.

1. There is a time to be silent. He had been enabled to do this when reproached and unjustly accused by others. He did it for good; others might attribute it to sullenness, or pride, or timidity, or conscious guilt; but he did it for good. Breathe upon a polished mirror and it will evaporate and leave it brighter than before; endeavour to wipe it off, and the mark will remain.

2. There is a time to meditate in silence. The greater the silence without, often the greater commotion within. "His heart was hot." The more he thought, the warmer he grew. The fire of pity and compassion, the fire of love, the fire of holy zeal burned within him.

3. There is a time to speak. "Then spake I." The time to speak is when the truth is clear and strong in the mind, and the feeling of the truth is burning in the heart. The emotions burst forth as from a volcano. Jer 20:8-9. The language should always be a faithful representation of the mind and the heart. G. Rogers, Tutor of the Metropolitan Tabernacle College.

Verse 2. There is a sevenfold silence.

1. A stoical silence.
2. A politic silence.
3. A foolish silence.
4. A sullen silence.
5. A forced silence.
6. A despairing silence.
7. A prudent, a holy, a gracious silence.
—Thomas Brooks' "Mute Christian."

Verse 4. Make me to know mine end.

1. What we may desire to know about our end. Not its date, place, circumstances, but

(a). Its nature. Will it be the end of saint or sinner?

(b). Its certainty.

(c). Its nearness.

(d). Its issues.

(e). Its requirements. In the shape of attention, preparation, passport.

2. Why ask God to make us know it? Because the knowledge is important, difficult to acquire, and can be effectually imparted by the Lord only. W. Jackson.

Verse 4. David prays,

1. That he may be enabled continually to keep in view the end of life: all things should be judged by their end. "Then understood I their end." Life may be honourable, and cheerful, and virtuous here; but the end! What will it be?

2. That he may be diligent in the performance of all the duties of this life. The measure of his days, how short, how much to be done, how little time to do it in!

3. He prays that he may gain much instruction and benefit from the frailties of life. That I may know, etc. My frailties may make me more humble, more diligent, while I am able for active service; more dependent upon divine strength, more patient and submissive to the divine will, more ripe for heaven. —G. Rogers.

Verse 5. (last clause). Man is vanity, i.e., he is mortal, he is mutable. Observe how emphatically this truth is expressed here.

1. Every man is vanity, without exception, high and low, rich and poor.

2. He is so at his best estate; when he is young, and strong, and healthful, in wealth and honour, etc.

3. He is altogether vanity, as vain as you can imagine.

4. Verily he is so.

5. Selah is annexed, as a note commanding observation. —Matthew Henry.

Verse 6. The vanity of man, as mortal, is here instanced in three things, and the vanity of each shown.

1. The vanity of our joys and honours: Surely every man walketh in a vain show.

2. The vanity of our griefs and fears: Surely they are disquieted in vain.

3. The vanity of our cares and toils: He heapeth up riches, and knoweth not who shall gather them.  —Matthew Henry.

Verse 6. The world's trinity consists, 1. In fruitless honours: what appears to them to be substantial honours are but a vain show. 2. In needless cares. They are disquieted in vain. Imaginary cares are substituted for real ones. 3. In useless riches; such as yield no lasting satisfaction to themselves, or in their descent to others. G. Rogers.

Verse 7. What wait I for? 1. For what salvation as a sinner? Of works or grace—from Sinai or Calvary? 2. For what consolation as a sufferer? Earthly or heavenly? 3. For what supply as a suppliant? Meagre or bountiful? Present or future? 4. For what communication as a servant? Miraculous or ordinary? Pleasing or unacceptable? 5. For what instruction as a pupil? Mental or spiritual? Elating or humbling? Ornamental or useful? 6. For what inheritance as an heir? Sublunary or celestial? W. Jackson.

Verse 7.

1. An urgent occasion. And now Lord, etc. There are seasons that should lead us specially to look up to God, and say, Now, Lord. "Father, the hour is come."

2. A devout exclamation, Now, Lord, what wait I for? Where is my expectation? where my confidence? To whom shall I look? I am nothing, the world is nothing, all earthly sources of confidence and consolation fail: What wait I for? In life, in death, in a dying world, in a coming judgment, in an eternity at hand; what is it that I need? —G. Rogers.

Verse 8.

1. Prayer should be general:Deliver me from all my transgressions. We often need anew to say, "God be merciful to me a sinner." Afflictions should remind us of our sins. If we pray to be delivered from all transgressions, we are sure to be delivered from the one for which affliction was sent.

2. Prayer should be particular:Make me not the reproach of the foolish. Suffer me not so to speak or show impatience in affliction as to give occasion even to the foolish to blaspheme. The thought that many watch for our halting should be a preservative from sin. —G. Rogers.

Verse 9.

1. The occasion referred to. I was dumb, etc. We are not told what the particular trial was, that each one may apply it to his own affliction, and because all are to be viewed in the same light.

2. The conduct of the psalmist upon that particular occasion: I opened not my mouth. (a) Not in anger and rebellion against God in murmurs or complaints. (b) Not in impatience, or complaining, or angry feelings against men. (c) The reason he assigns for this conduct: Because thou didst it. G. Rogers.

Verse 10.

1. Afflictions are sent by God. Thy strokes. They are strokes of his hand, not of the rod of the law, but of the shepherd's rod. Every affliction is his stroke.

2. Afflictions are removed by God. Remove. He asks not for miracles, but that God in his own way, in the use of natural means, would interpose for his deliverance. We should seek his blessing upon the means employed for our deliverance both by ourselves and others. "Cause to remove, "etc.

3. Afflictions have their end from God. I am consumed by the conflict, etc. God hath a controversy with his people. It is a conflict between his will and their wills. The psalmist owns himself conquered and subdued in the struggle. We should be more anxious that this end should be accomplished than that the affliction should be removed, and when this is accomplished the affliction will be removed. G. Rogers.

Verse 10.

1. The cause of our trials: "for iniquity." Oh, this trial is come to take away my comforts, my peace of mind, and the divine smile! No, this is all the fruit to take away their sin—the dross, none of the gold—sin, nothing but sin.

2. The effect of our trials. All that he counted desirable in this life, but not for his real good, is consumed. His robes which are beautiful in men's esteem are moth eaten, but the robe of righteousness upon his soul cannot decay.

3. The design of our trials. They are not penal inflictions, but friendly rebukes and fatherly corrections. On Christ our Surety the penal consequences were laid, upon us their paternal chastisements only.

4. The reasonableness of our trials. "Surely every man is vanity." How in a world like this could any expect to be exempt from trials! The world is the same to the Christian as before, and his body is the same. He has a converted soul in an unconverted body, and how can he escape the external ills of life? G. Rogers.

Verse 12. David pleads the good impressions made upon him by his affliction.

1. It had set him a weeping.
2. It had set him a praying.
3. It had helped to wean him from the world.
—Matthew Henry.

Verse 12. (last clause). Am I a stranger and a sojourner with God? Let me realise, let me exemplify the condition.

1. Let me look for the treatment such characters commonly meet with.

2. And surely if any of my own nation be near me, I shall be intimate with them.

3. Let me not be entangled in the affairs of this life.

4. Let my affection be set on things that are above, and my conversation be always in heaven.

5. Let me be not impatient for home; but prizing it. —W. Jay.

Verse 13.

1. The subject of his petition—not that he may escape death and live always in this life, because he knows that he must go hence; but 1. That he may be recovered from his afflictions; and, 2. That he may continue longer in this life. Such a prayer is lawful when offered in submission to the will of God.

2. The reasons for this petition. 1. That he may remove by his future life, the calumnies that had been heaped upon him. 2. That he may have brighter evidences of his interest in the divine favour. 3. That he may become a blessing to others, his family and nation. 4. That he might have greater peace and comfort in death; and, 5. That he might "have an entrance ministered more abundantly, "etc. —G. Rogers.