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4. O Jehovah! cause me to know my end. It appears from this, that David was transported by an improper and sinful excess of passion, seeing he finds fault with God. This will appear still more clearly from the following verses. It is true, indeed, that in what follows he introduces pious and becoming prayers, but here he complains, that, being a mortal man, whose life is frail and transitory, he is not treated more mildly by God. Of this, and similar complaints, the discourses of Job are almost full. It is, therefore, not without anger and resentment that David speaks in this manner: “O God, since thou art acting with so much severity towards me, at least make me to know how long thou hast appointed me to live. But is it so, that my life is but a moment, why then dost thou act with so great rigour? and why dost thou accumulate upon my head such a load of miseries, as if I had yet many ages to live? What does it profit me to have been born, if I must pass the period of my existence, which is so brief, in misery, and oppressed with a continued succession of calamities?”

Accordingly, this verse should be read in connection with the following one. Behold, thou hast made my days as a hand-breadth. A hand-breadth is the measure of four fingers, and is here taken for a very small measure; as if it had been said, the life of man flies swiftly away, and the end of it, as it were, touches the beginning. Hence the Psalmist concludes that all men are only vanity before God. As to the meaning of the words, he does not ask that the brevity of human life should be shown to him, as if he knew it not. There is in this language a kind of irony, as if he had said, Let us count the number of the years which still remain to me on earth, and will they be a sufficient recompense for the miseries which I endure? Some render the word חדל, chedel, mundane; and others temporal, that is to say, that which endures only for a time. But the latter rendering is not appropriate in this place: for David does not as yet expressly declare the shortness of his life, but continues to speak on that subject ambiguously. If the word mundane is adopted, the sense will be, Show me whether thou wilt prolong my life to the end of the world. But in my judgment, the translation which I have followed is much more appropriate; and, besides, there may have been a transposition of the letters ד, daleth, and ל, lamed, making the word chedel for cheled. It may, however, very properly be taken for an age or period of life. ⁶⁶⁶⁶     “Mine age, i.e., the whole extent of my life.” — Cresswell. When he says that his age is, as it were, nothing before God, in order to excite God so much the more to pity and compassion, he appeals to him as a witness of his frailty, intimating, that it is not a thing unknown to him how transitory and passing the life of man is. The expression, wholly or altogether vanity, ⁶⁷⁶⁷     The word הבל, hebel, rendered vanity, according to some, means the mirage, that deceptive appearance of a collection of waters in the distance, which the traveler, through the Arabian deserts, imagines he sees before him, and from which he fondly hopes to quench his thirst; but which, upon his coming up to it, he finds to be only burning sands, to which the reflection of the light of the sun had given the appearance of a lake of water. According to others, vanity means a vapor, as the breath of one’s mouth, which speedily vanishes; to which the apostle refers in James 4:14. “I take the word in its proper sense,” [vapor,] says Bishop Mant, “as more poetical and energetic than the derivative one of ‘vanity.’” See Simonis and Parkhurst on הבל. Abel gave to his second son the name of Hebel, vanity, and here David declares that כל-אדם col-adam, all adam, every man is hebel, vanity. implies that among the whole human race there is nothing but vanity. He declares this of men, even whilst they are standing; ⁶⁸⁶⁸     This word here rendered standeth “is well paraphrased by Dathe, ‘Dum firmissime constitutus videatur.’” — Rogers’ Psalms in Heb., volume2, p. 200. that is to say, when, being in the prime and vigor of life, they wish to be held in estimation, and seem to themselves to be men possessed of considerable influence and power. It was the pangs of sorrow which forced David to give utterance to these complaints; but it is to be observed, that it is chiefly when men are sore oppressed by adversity that they are made to feel their nothingness in the sight of God. Prosperity so intoxicates them, that, forgetful of their condition, and sunk in insensibility, they dream of an immortal state on earth. It is very profitable for us to know our own frailty, but we must beware lest, on account of it, we fall into such a state of sorrow as may lead us to murmur and repine. David speaks truly and wisely in declaring, that man, even when he seems to have risen to the highest state of greatness, is only like the bubble which rises upon the water, blown up by the wind; but he is in fault when he takes occasion from this to complain of God. Let us, therefore, so feel the misery of our present condition, as that, however cast down and afflicted, we may, as humble suppliants, lift up our eyes to God, and implore his mercy. This we find David does a little after, having corrected himself; for he does not continue to indulge in rash and inconsiderate lamentations, but lifting up his soul in the exercise of faith, he attains heavenly consolation.