Peter, in his ethical admonitions to his readers, reminds them that they are “strangers and pilgrims” in this world (1 Pet 2:11; cf. Ps 39:13). But above all, it is the writer of the Epistle to the Hebrews who develops the theme. In developing the great catalogue of men of faith, he says of them: “they admitted that they were aliens and strangers on earth” (Heb 11:13), again employing the words of Ps 39. In the psalm, the perspective is developed as one appropriate for living this life; in the NT, it is broadened to incorporate the life beyond as well. But it is healthy to begin with the psalm; in this life, our permanence is not to be found in the world as such, but in God who granted us life in the world. To combine an awareness of the transitory nature of human life as a whole, with the wisdom that “sufficient for the day is the evil thereof,” is a starting point in achieving the sanity of a pilgrim in an otherwise mad world.

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 311.

In the concluding portion of the prayer (vv 13–14), it is clear that the psalmist has traveled a great spiritual distance from the point at which he began. His prayer is clearly one of repentance, characterized by tears, as has already been articulated in v 9. He has come to the realization that life’s meaning cannot be related only to land and all that goes with it; he is a transient sojourner in the land, whose only home is God.

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 310.

The psalmist’s prayer (39:8–14). Sobered by his reflection on the impermanence of human existence, the psalmist begins the more formal part of his prayer; in the opening words, he gets right back to basics. “What have I hoped for?” Was it wealth, success, victory over enemies, freedom from persecution, or things of that nature? No! When he got right down to his most fundamental aspirations in life, the palmist’s hopes and desires focused upon God himself. And the realization that his ultimate focus in life was God created a new issue for the psalmist; it was no longer his enemies who were a primary source of external vexation, but an awareness of his own transgressions which became a primary source of internal vexation. If life was so transitory, and if God was its principal goal and meaning, then it was vital that transgressions (or sin) be dealt with, lest they destroy the potential and meaning of existence. His failure to perceive this truth made him vulnerable in another sense; he claimed to be a man of faith, but his obsession with enemies and the trappings of mortal life had become such that even a fool could see he had missed the point of life (v 9b). The fool might not agree with this perspective on life, but could reproach him for the double standard by which he lived. So the psalmist becomes silent again (v 10); this time, it is not self-imposed restraint to stop himself from speaking sinful words, but the silence of perception, for he has seen how God has acted.

Peter C. Craigie and Marvin Tate, Psalms 1-50, Volume 19: Second Edition (Word Biblical Commentary), 309.

The psalmist’s state of mind (39:2–4). The psalmist’s opening words are addressed to himself; within his own mind, he expresses his determination to keep quiet, come what may. Aware that he already has sufficient trouble for one person, he determines not to compound his problems by saying anything evil; so, in the metaphor, he “muzzles” himself.

Peter C. Craigie and Marvin Tate, Psalms 1-50, Volume 19: Second Edition (Word Biblical Commentary), 308.

If it be inquired then by what things chiefly the Christian religion has a standing existence among us, and maintains its truth, it will be found that the following two not only occupy the principal place, but comprehend under them all the other parts, and consequently the whole substance of Christianity, viz., a knowledge, first, of the mode in which God is duly worshipped; and, secondly, of the source by which salvation is to be obtained. When these are kept out of view, though we may glory in the name of Christians, our profession is empty and vain. After these come the Sacraments and the Government of the Church, which, as they were instituted for the preservation of these branches of doctrine, ought not to be employed for any other purpose; and, indeed, the only means of ascertaining whether they are administered purely an din due form, or otherwise, is to bring them to this test. If any one is desirous of a clearer and more familiar illustration, I would say, that regimen in the Church, the pastoral office, and all other matters of order, resemble the body, whereas the doctrine which regulates the due worship of God, and points out the ground on which the consciences of men must rest their hope of salvation, is the soul which animates the body, renders it lively and active, and, in short, makes it not to be a dead and useless carcass.

John Calvin, The Necessity of Reforming the Church, 13-14.

There is no part of history so generally useful as that which relates to the progress of the human mind, the gradual improvement of reason, the successive advances of science, the vicissitudes of learning and ignorance, which are the light and darkness of thinking beings, the extinction and resuscitation of arts, and the revolutions of the intellectual world.

Samuel Johnson, Rasselas.

In saving sinners, the Spirit does not supersede the normal processes of thought and choice. He does not overcome the sinner, but transforms him. The Spirit irresistibly draws the elect to Himself with lovingkindness and omnipotence (Jer. 31:3; Hos. 11:4; Luke 14:23). This, then, is the amazing truth of God’s grace: God makes the will willing to will God in response to His call. That amounts to what theologians call effectual calling.

Joel R. Beeke, Living for God’s Glory: An Introduction to Calvinism, Loc. 1448.

The Old Testament Hebrew term for grace and its derivatives suggests kindness, favor, and graciousness. The New Testament Greek term suggests goodwill, lovingkindness, and favor. When applied to sinful men in a redemptive context, grace means unmerited favor in the place of merited wrath. Too often, grace is defined only as God’s unmerited favor to sinners. The word unmerited, however, is too weak. As sinners, we have de-merited God’s favor. Not only do we not deserve grace, we do deserve hell. Grace is God’s blessing freely bestowed on ill-deserving sinners. It is a blessing bestowed at the cost of Christ’s sufferings and death. Grace is God’s love in Christ put into action. Grace is mightier than all our sins, our adverse circumstances, and our human impossibilities. Grace is the heart of the Bible and our salvation.

Joel R. Beeke, Living for God’s Glory: An Introduction to Calvinism, Loc. 1414

The Calvinist teaches that salvation is sure for every man, woman, teenager, boy, or girl who comes to the Lord Jesus Christ. None shall be turned away (John 6:37). The Calvinist says, “In His atonement, Jesus built a bridge from the depths of my depravity to God and heaven, and, by sending His Spirit, will bring every sinner for whom the bridge was laid all the way to glory.” That statement is the essence of the gospel. God will not fail to gather in every single one of His elect. There will be no empty seats in heaven.

Joel R. Beeke, Living for God’s Glory: An Introduction to Calvinism, Loc. 1318.

The good news of Christ’s definite atonement is that it means He is a complete Mediator. He both merits and applies salvation. Both are necessary because we are unable to do either. Christ must be a full Savior because sinners are spiritually dead and cannot independently receive a Christ presented to them. Though Christ has merited everything, God’s people know that they have no legs to run to Him, no arms to embrace Him, no lips to kiss Him. He must do everything – both the meriting and the applying. Thus, He receives all honor and glory as the Alpha and Omega for His own.

Joel R. Beeke, Living for God’s Glory: An Introduction to Calvinism, Loc. 1276.