Psalm 39 (38):6Meaning & Commentary from the Church Fathers

This transformation occurs when the external is depleted and the internal is revitalized, until the external is ultimately abandoned, having fulfilled its natural purpose; it passes away, though it too will rise anew in the resurrection. In that moment, all things will be made new, which we now anticipate with hope.

The faithful celebrate the day of the Lord, this new day wherein the Almighty has illuminated us and granted new life to the transformed. Consequently, the righteous heart, trusting in God's newfound grace, proclaims, there shall be a new heaven and a new earth, and a new light (Isaiah 65:17; Rev. 21:1,23; 22:5). Not a lamp, nor the sun or moon, will give light there, but the Lord shall shine upon His people. This I desired, this I longed for, and thus I did not pursue the days of men.

If we accept that ‘wrestlers’ or palesta refers to ‘days,’ it implies that our days are filled with struggles, much like wrestlers competing for a prize. Our struggle extends beyond the flesh and blood to the rulers of darkness (Eph. 6:12), suggesting that our earthly days are indeed filled with toil and hardship. The psalmist notes in the following psalm, Our years are like a spider's web. The days of our years are seventy, and if through strength, eighty; yet the majority is filled with labor and sorrow (Psalm 89:9-10). Therefore, the apostle Paul exerted himself more than the other apostles, striving properly to achieve the crown for which he aimed (2 Tim. 2:5).

It is worth noting that the palesta is a unit of measurement in architecture, serving to gauge the proportions of a building, its volume, and construction site. Thus, God, through the prophet Isaiah, calls attention to His omniscience: Who has measured the waters in the hollow of His hand and marked off the heavens with a span? (Isaiah 40:12). From this, we understand that God is aware of the days of all creation, for nothing is beyond His measure; all dimensions are within His grasp. He states, But even the hairs of your head are all numbered (Luke 12:7). The prophet articulates, Behold, You know my days; all my deeds are known to You; my sins are before Your eyes, and my very being is as nothing to You (Psalm 38:6). Why does man exist, if not because You remember him? (Ps. 8:5). Man is like vanity (Psalm 143:4); though he may rise above the animals given to him, in comparison to God, his essence is as if it were nothing. Therefore, the prophet further states, For every living man will not be justified before You (Psalms 142:2) and, My life is as if it were nothing before You.

Some interpret the verse to mean ‘the days are short’ due to Simmachus’s choice of the term σπιθαμάς. The term literally means 'palm,' a measurement associated with divine proportion, as it is said God measured the heavens with a palm (Isaiah 40:12). The palm signifies a way of measuring or grasping something, and may suggest short days. We are considering divine understanding, as all things are created in measure. Hence, perhaps the prophet's days are not brief, but ample—the same palm that measures the heavens serves to measure them. The one who later proclaimed, Woe is me that my sojourn is prolonged (Psalm 119:5), could not have lamented the brevity of his life. It may indeed be the case that it is human sin that has shortened our days, once extending to nine hundred or seven hundred years, now limited to a century. The message conveyed is: You know that my days are subject to sin, hence the days of earthly existence are brief, yet the days of eternal life are boundless.

As we seek truth through illustrative examples, recognize that another interpretation of these words could be for the purpose of restraining sin. You have shortened human life on this earth; however, the rapidity of death leads to a quicker end to sins in our fleeting lives, and my existence is as nothing before You (Ps. 38:6) because, although made in God's image (Gen. 1:26), our earthly influences burden us in this body. These burdens would not weigh us down if we opted to cast off the old man by embracing grace instead of clinging to it (Eph. 4:22-24; Col. 3:9-10; 2 Cor. 5:4). The old man into whom we have put on unnecessary burdens could be shed more easily than the man who remains encumbered—what we cast off we discard, but what we put on we retain, and thus we endure and sorrow until the mortal garment, subject to sin, is swallowed up by the newness of spiritual life. Similarly, with persistence and over time, the noxious effects of poison lessen when honey is poured over it; even water is challenged by the bitterness of poison if it is not rejected but consumed. Therefore, repentance is difficult, yet grace is delightful, for sin is dispelled where grace is present, and ignored where repentance exists; there, sin is cast away, here it remains hidden. For this reason, it is declared, Blessed is he whose transgressions are forgiven, whose sins are covered (Psalm 31:1). He paused briefly, mourning the misfortunes of human nature, and stated: Truly, all is vanity, every living soul (Ps. 38:6).

Like a robe, You will change them, and they will be changed. But You are the same, and Your years have no end” (Psalm 102:26-27). Thus, every living soul finds all pursuits ultimately vain. Consequently, all of humanity, whether affluent or destitute, are like a fleeting shadow; in futility, people labor, cultivate, and accumulate wealth and resources.

Therefore, the Lord observes, “Thou hast made the days of my life few.” David, realizing he had little time remaining, echoes this sentiment in another psalm: “The fewness of my days bring me up” (Psalm 101:24). Although he was uncertain of the exact duration of his limited time, he longed to understand it. David perceived the remaining portion of his life as insignificant when set against the many years he had already lived.

It is important to note that the Hebrew term “behold” frequently serves to indicate something in general or to foresee an approaching moment; in this context, it replaces “as you see,” which conveys a sense of anticipation as evident in the passage, “and I went by, and behold there was none of it” (Ps. 36:38). Here, “suddenly” denotes a forthcoming change. Athanasius articulates, “Thou art beginningless and infinite, but our lives are marked by heights and half-heights,” pointing towards the diminutive nature of human existence. Furthermore, he elaborates, “my composition is as nothing before Thee.” This leads David to express the fragility and temporality of human nature: “my composition,” or “my being,” indicates that I am insignificant in contrast to Thy splendor and eternity. Because before Thee signifies this comparison. “Thou, O Lord, art the same, and Thy years shall not fade” (Psalm 101:28); whereas I, as a mortal being, change each day. Instead of being a king, I find myself in peril, and my days pass like a fleeting shadow.

Gregory of Nyssa remarks that human brevity pales in comparison to the vastness of the universe. David, who comprehends our being profoundly, articulates that “my composition is as nothing before You,” not entirely dismissing it, but likening it to nothingness when juxtaposed with the extraordinary, thereby portraying an extreme brevity. Thus, while Thou art eternal, my existence appears as ephemeral and insignificant before Thy gaze. Let not the fallen man endure prolonged suffering in his weakness and carry the burden of injury throughout his lifespan. In contemplating this, some have perceived this as unnecessary, while others interpret it as a substitution for “truly.” Reflecting on the lives of those from the past as well as his own, he recognizes their instability, inconsistency, and untrustworthiness; hence, he declares that everything seen in the world is vanity—wealth, fame, youth, beauty, strength, in essence, all human goods are unreliable. It is evident that spiritual treasures differ from transient and corporeal blessings, standing apart from this assessment.

As such, one scholar observes: “Vanity is vanity, all is vanity,” in accordance with Ecclesiastes; vanity signifies more vanity (life) and is deemed unreliable, or non-existent. Simmachus translated “vanity” as “vapour.” The phrase “every man living” refers to “all human life,” revealing a trait of Hebrew language that employs concrete terms in place of abstracts. Thus, he conveys that all human life is vanity, clarifying the previous assertions about the verse, designating human life as physical rather than spiritual.

Behold, You have made my days as a handbreadth, and my lifetime is nothing in your sight. Truly, all mankind stands as a mere breath. Surely, every person walks around like a shadow; in vain they toil, amassing riches, unaware of who will inherit them’ (Psalm 38:5-7).

He seems to be saying, since you, O Lord, appear to show no mercy toward me, at least grant me knowledge of how long I am destined to endure; my existence is but a fleeting moment. For what purpose is this ignominy, and why do you heap so many afflictions upon me, when I am meant to live for just a few more years? What advantage is there in my birth if it leads only to relentless suffering and ends in wretchedness in the brief span of my days? He reiterates this sentiment, stating, "Behold, my days are laid up for you," likening them to a mere fraction to illustrate the brevity of human life. Thus, he concludes that all humanity amounts to vanity in the sight of God, and that their very essence, their existence, even when drawn out for the longest time along with health and vigor, holds little significance before Him. Indeed, this may hold weight in the eyes of others who perceive only the present; but before God, who encompasses both the future and the present, as well as the timeless eternity beyond our comprehension, it is truly devoid of substance. All is vanity, every living being without exception. Even a king, who commands awe and envy, is ultimately just a vessel of vanity, as everything he possesses—wealth, health, bodily strength, beauty, and honor—is subject to decay.