Psalms 39:7

“And now, Lord, what wait I for? etc.] Look for, or expect, in this view of things? not long life, since the days of man are so short, and his age as nothing; not help from man, since he is altogether vanity; not riches and honour, since they are such poor, fading, perishing things; but the glories of another world, and the enjoyment of the Lord himself, both in this and that; my hope [is] in thee; the psalmist now returns to himself, and comes to his right mind, and to a right way of judging and acting; making the Lord the object of his hope and trust, expecting all good things, grace and glory, alone from him; and this is the hope which makes not ashamed.”

“The interrogation makes the implied negative stronger. Though this world offers nothing to our expectation, God is worthy of all confidence.”

“And now, Lord, what wait I for? - From the consideration of a vain world - of the fruitless efforts of man - of what so perplexed, embarrassed, and troubled him - the psalmist now turns to God, and looks to him as the source of consolation. Turning to Him, he gains more cheerful views of life. The expression “What wait I for?” means, what do I now expect or hope for; on what is my hope based; where do I find any cheerful, comforting views in regard to life? He had found none in the contemplation of the world itself, in man and his pursuits; in the course of things so shadowy and so mysterious; and he says now, that he turns to God to find comfort in his perplexities. My hope is in thee - In…”

“Mow Lord - Seeing this life and all its enjoyments are so vain and short. My hope - I will seek for happiness no where but in God. Psalms 39:10”

“what wait: Psa 130:5, Psa 130:6; Gen 49:18; Luk 2:25 hope: Psa 38:15, Psa 119:81, Psa 119:166; Job 13:15; Rom 15:13 Psalms 39:8”

“(Heb.: 39:8-12) It is customary to begin a distinct turning-point of a discourse with ועתּה: and now, i.e., in connection with this nothingness of vanity of a life which is so full of suffering and unrest, what am I to hope, quid sperem (concerning the perfect, vid., on Psa 11:3)? The answer to this question which he himself throws out is, that Jahve is the goal of his waiting or hoping. It might appear strange that the poet is willing to make the brevity of human life a reason for being calm, and a ground of comfort. But here we have the explanation. Although not expressly assured of a future life of blessedness, his faith, even in the midst of death, lays hold on Jahve as the Living One…”