Psalm 39:5

Fourth. It directed them to sing the same verse over again whereunto Selah was annexed. Lastly, it was their instruction to elevate and lift up their voices, praising God with louder voices and loud sounding cymbals. Selah called upon them for louder strains of music and shrillness of voice. But seeing the Jewish harmony and sweet melody is overwhelmed in the ruins of their glorious temple, we remain unskilled in their notes, which doth obscure our annotations upon it. Let this suffice for the "music."

First. Some think it to be only an ornament of speech, to grace the language with a sweet emphasis; or a nonsignificant word to complete the harmony, lest the verse should halt for want of a foot, but this conjecture is inform, and many feet wide from the truth.

Second. It is not only an adorning of speech, but signifies an end of that verse, matter, or Psalm, where it is found, and it is ever in the end of Psalm and verse, these four places only exempted from this rule: Psalms 55:19 57:3 Habakkuk 3:3 Habakkuk 3:9 . For as we write "finis" at the end of a book, song, or poem, so the Jews underwrite Selah, "Salome," or "Amen," at the end or finishing of any canticle or work. And the modern Jew at thus day, following the opinion of Aben Ezra, take Selah to be the same with "Amen," using it at the end of their epithets and prayers twice or thrice indifferently; thus: "Amen, Selah, Amen, Selah," which receives some credit from this that the particular Psalms end with Selah Psalms 3:8 , and the books of Psalms with "Amen." For whereas the Psalter is divided into five books, four of them end with "Amen" -- so be it. As you shall find: Psalms 41:13 , the end of the first book; Psalms 72:19 , the end of the second book; Psalms 89:52 , the end of the third; and Psalms 106:48 , the conclusion of the fourth.

Third. Selah is an hyperbole or illustration of the truth by way of excess in advancing and enlarging it, to make the truth and sense more clear and evident, as if we should say, `that is wonderful!' or, `that is excellent!' and sometimes by way of aggravation that is, `monstrous,' `intolerable,' `horrible!' `The Lord came from Teman and the Holy One from Mount Paran. Selah.' Habakkuk 3:3 . Selah.

Fourth. It serves to declare the eternity of the truth revealed in that Psalm or verse, though perhaps it only began then to be manifested in the church, or more fully at that time than in former ages. Howsoever, the people unto whom it was published, or the persons unto whom it was sent, were otherwise persuaded at the first publication of it. That it was a truth from everlasting and shall continue for ever: instance Psalms 3:8 , `Salvation belongs unto the Lord, thy blessing is upon thy people. Selah.' As if he had said, `This is a thing beyond all controversy true, that God hath ever delivered, and will for ever bless his people.' This doctrine is sempiternal and durable, that the mercy of the Lord endureth for ever. Psalm 136.

Fifth. It did instruct them to meditate seriously upon those themes where Selah was engraven, as containing matter worthy of singular observation, meditation, and remembrance, as either concerning Christ, "Who is the King of glory? The Lord of hosts, he is the King of glory. Selah." Psalms 24:10 . The mysteries of grace. "The Lord of hosts is with us; the God of Jacob is our refuge. Selah." Psalms 46:7 . Man's duty Ps 4:4 32:5, or frailty Psalms 9:20 32:4. That as the diamond is of greater value than other precious stones, and the sun is more glorious than the planets, so those sentences are more resplendent, than other parcels of Scripture. Which though at the first bare view, it doth not always so appear, there being other texts of Holy Writ more excellent (if it were meet to make any comparison) where Selah is not found, yet if we dive into the occasion, scope, and nature of the sentence, we shall more willingly accept, when we consider, that it is an usual custom of the Holy Spirit, for our singular instruction and benefit, to propound things of a low and inferior nature to our deepest meditation. Instance Psalms 9:16 . "The Lord is known by the judgment which he executeth; the wicked is snared in the work of his own hands," which is shut up with "Higgaion Selah," meditation Selah, as if he had said, here is a matter worthy of observation and eternal meditation; the righteous should never forget this, that the wicked perish in their own counsels, and are taken in their own net. An observation worthy to be engraven in every religious person's bosom, that God will one time or other be known among the wicked by his most severe judgments executed upon them, though they would never learn by his patience and mercies to acknowledge him for their Lord. Thus far of the matter. Now it remains for a conclusion to unfold the several instructions which Selah afforded unto the congregation, which are these six.

First. It served as a note of attention and intention of the mind to what was sung or said, Psalms 3:2-8 , that wheresoever they cast an eye upon Selah, they might conceive they heard the Lord's voice from heaven speaking. "Hear this, all ye people, give ear, all ye inhabitants of the world. Both high and low, rich and poor together." Psalms 49:1-2 . That as their voices were lift up in singing, so much more their hearts and affections might be elevated, that their voice and hearts being both in tune, the joint harmony might be sweet in the ears of the Lord.

Secondly. It was a note of affirmation, whereby they declared their consent and assent unto the truth delivered, as we say when we approve of another's speech; right, just, you say truly, it is most certain. So their Selah was as much as true, certain, excellent. Instance Psalms 3:4 , "I cried unto the Lord with my voice, and he heard me out of his holy hill." Selah, i.e., It is most certain that the Lord knows the secrets of our hearts, and is the judge of the quick and dead, and will pass most righteous sentence upon us, giving to every man according to his deeds in the flesh, whether good or evil. Psalms 52:3 . "Thou lovest evil more than good; and lying rather than to speak righteousness. Selah" -- that is to say, undeniable, we all confess it, our own experience and sorrows have made us know this, that those who have not the fear of God before their eye love to speak and do all the mischief they are able against God's people, to hurt them rather than help them, to wound their innocent reputation rather than preserve it.

Thirdly. It was a devout ejaculation of the heart and soul unto God, wishing and desiring the accomplishment of what was spoken or promised. Instance, Habakkuk 3:13 . "Thou wentest forth for the salvation of thy people. Selah." As if he had said, Lord, I beseech thee, evermore, go out so to deliver thine anointed. Psalms 55:17-19 . "Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. He hath delivered my soul in peace from the battle that was against me; for there were many with me. God shall hear, and afflict them, even he that abideth of old. Selah," i.e., O Lord, I entreat thee, ever bow down an ear unto my humble suit, and rise up against them that rise up against me.

Fourthly. It denoted their admiration at some strange unusual effect, whether the work of God, or wickedness of man. Psalms 57:3 . "He shall send me from and save me from the reproach of him that would swallow me up. Selah," i.e., Oh, wonderful and admirable goodness of God, that is pleased to send sometimes his angel from heaven, always his mercy and truth to deliver his poor perplexed servants from them that are too strong and mighty for them, Psalms 54:3 . "Strangers are risen up against me, and oppressors seek after my soul: they have not set God before them Selah," i.e., Oh, horrible impiety and cruelty to hurt after the life of the saints, and cast the God of life and his remembrance behind their backs.

Fifthly. Of humiliation and consternation of their mind, by the consideration of God's incomprehensible majesty, and their own great frailty and misery. Instance, Psalms 65:7 . "He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah," i.e., here is a matter of humiliation before the King of all the world, Ps 68:7,8. "O God, when thou wentest forth before thy people, when thou didst march through the wilderness. Selah," i.e., my very heart trembled to consider; I am moved out of my place, to reflect upon that majesty before whom "the earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel." Psalms 39:11 . "When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah." As if he should say, this may humble the proudest heart in the world, and cast him down to the ground.

Sixthly. It was a note of Doxology and praising of God in a special manner, not much unlike, or the very same with this, "For thine is the kingdom, the power and the glory, for ever and ever." As for example, "All the earth shall worship thee, and shall sing unto thee, they shall sing to thy name. Selah," Psalms 66:4 . "Yea, Lord, in thee will we boast all the day long, and praise thy name for ever. Selah," Psalms 44:8 . "Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory; so be it, even so be it." Psalms 72:18-19 . Edmund Layfielde.

HINTS FOR PASTORS AND LAYPERSONS

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

Matthew Henry.