Ver. 143. Trouble and anguish have taken hold on me: yet thy commandments are my delights. This is strange, that in the midst of anguish David had delight: but indeed the sweetness of God's word is best perceived under the bitterness of the cross. The joy of Christ and the joy of the world cannot consist together. A heart delighted with worldly joy cannot feel the consolations of the Spirit; the one of these destroys the other: but in sanctified trouble, the comforts of God's word are felt and perceived in a most sensible manner. Many a time hath David protested this delight of his in the word of God; and truly it is a great argument of godliness, when men come not only to reverence it, but to love it, and delight in it. Let this be considered by those unhappy men who hear it of custom, and count it but a weariness. Abraham Wright.
Ver. 143. Trouble and anguish have taken hold on me, or "found me, "etc. We need not take pains, as many do, "to find trouble and anguish; "for they will, one day, "find us." In that day the revelations of God must be to us instead of all worldly "delights" and pleasures, which will then have forsaken us; and how forlorn and desolate will be our state if we should have no other delights, no other pleasures, to succeed them, and to accompany us into eternity. Let our study be then in the Scriptures, if we expect our comfort in them in time to come. George Horne.
Ver. 143. Trouble and anguish have taken hold on me. You may conceive a bold figure here, as if Trouble and Anguish were being sent out against the helpless sons of men. These, like enemies, were going round. Instead of seizing upon the wicked, they had found the righteous man. So it was by the ordering of God. I suppose many of us have remarked, that the believer is never long at ease. He is in the world; he is in the flesh; there is indwelling sin; there are enemies around; there is the great enemy; besides all this, the Lord, for wise purposes, hides his face. Then the believer is in trouble and anguish. John Stephen.
Ver. 143. Have taken hold on me. Hebrew, found me. Like dogs tracking out a wild beast hiding or fleeing. A.R. Fausset.
Ver. 143. Thy commandments are my delights. Delight in moral things (saith Aquinas) is the rule by which we may judge of men's goodness or badness. Delectatio est quies voluntatis in bono. Men are good and bad as the objects of their delight are: they are good who delight in good things, and they are evil who delight in evil things. Thomas Manton.
HINTS TO PREACHERS.
Ver. 143. Mingled emotions.
Ver. 143.
1. The dark cloud. Trouble, etc.
2. His silver lining. Yet, etc.
Ver. 143.
1. The Saint cast into prison.
(a) The jailers: "Trouble and anguish."
(b) Their proceeding: "take hold" and make him fast.
2. Songs in the night.
(a) Blessed theme: "thy commandments."
(b) Ecstatic melodies: "delights."
3. Let the prisoners hear them.
(a) Pain held, sin held, despair held.
(b) It is matter and melody to open prisons. W.B.H.
Ver. 143. Consider,
1. The excellency of the word, in that it gives delight when trouble and anguish oppress.
2. The great kindness of God in so framing his word that it can give delight at such a time, and under such circumstances.
3. The disposition of the believer to resort to the word for delight, when others give themselves over to vain grief and despondency.
4. The blessed position of the believer, in that he need never be without joy. J.F.
Psalms 119:144*
Ver. 144. The righteousness of thy testimonies is everlasting. First he had said that God's testimonies were righteous, then that they were everlasting, and now that their righteousness is everlasting. Thus he gives us a larger and more detailed account of the word of God the longer he is engaged in writing upon it. The more we say in praise of holy writ, the more we may say and the more we can say. God's testimonies to man cannot be assailed, they are righteous from beginning to end; and though ungodly men have opposed the divine justice, especially in the plan of salvation, they have always failed to establish any charge against the Most High. Long as the earth shall stand, long as there shall be a single intelligent creature in the universe, it will be confessed that God's plans of mercy are in all respects marvellous proofs of his love of justice: even that he may be gracious Jehovah will not be unjust.
Give me understanding, and I shall live. This is a prayer which he is constantly praying, that God will give him understanding. Here he evidently considers that such a gift is essential to his lifting. To live without understanding is not to live the life of a man, but to be dead while we live. Only as we know and apprehend the things of God can we be said to enter into life. The more the Lord teaches us to admire the eternal rightness of his word, and the more he quickens us to the love of such lightness, the happier and the better we shall be. As we love life, and seek many days that we may see good, it behooves us to seek immortality in the everlasting word which liveth and abideth for ever, and to seek good in that renewal of our entire nature which begins with the enlightenment of the understanding and passes on to the regeneration of the entire man. Here is our need of the Holy Spirit, the Lord and giver of life, and the guide of all the quickened ones, who shall lead us into all truth. O for the visitations of his grace at this good hour!
Ver. 144. The righteousness of thy testimonies is everlasting. Thy moral law was not made for one people, or for one particular time; it is as imperishable as thy nature, and of endless obligation. It is that law by which all the children of Adam shall be judged. "Give me understanding." To know and practise it. "And I shall live." Shall glorify thee, and live eternally; not for the merit of having done it, but because thou didst fulfil the work of the law in my heart, having saved me from condemnation by it. Adam Clarke.
Ver. 144. Give me understanding, and I shall live. I read it in connection with the preceding clause; for although David desires to have his mind enlightened by God, yet he does not conceive of any other way by which he was to obtain an enlightened understanding than by his profiting aright in the study of the law. Further, he here teaches that men cannot, properly speaking, be said to live when they are destitute of the light of heavenly wisdom; and as the end for which men are created is not that, like swine or asses, they may stuff their bellies, but that they may exercise themselves in the knowledge and service of God, when they turn away from such employment their life is worse than a thousand deaths. David therefore protests that for him to live was not merely to be fed with meat and drink, and to enjoy earthly comforts, but to aspire after a better life, which he could not do save under the guidance of faith. This is a very necessary warning; for although it is universally acknowledged that man is born with this distinction, that he excels the lower animals in intelligence, yet the great bulk of mankind, as if with deliberate purpose, stifle whatever light God pours into their understandings. I indeed admit that all men desire to be sharp witted; but how few aspire to heaven, and consider that the fear of God is the beginning of wisdom. Since, then, meditation upon the celestial life is buried by earthly care, men do nothing else than plunge into the grave, so that while living to the world, they die to God. Under the term life, however, the prophet denotes the utmost he could wish. Lord, as if he had said, although I am already dead, yet if thou art pleased to illumine my mind with the knowledge of heavenly truth, this grace alone will be sufficient to revive me. John Calvin.
Ver. 144. Give me understanding, and I shall live. The saving knowledge of God's testimonies is the only way to live. There is a threefold life. 1. Life natural. 2. Life spiritual, and, 3. Life eternal. In all these considerations may the point be made good.
First. Life is taken for the life of nature, or the life of the body, or life temporal, called "this life" in Scripture: 1 Corinthians 15:19; 1 Timothy 4:8. Life is better preserved in a way of obedience than by evil doing; that provoketh God to cast us off, and exposes us to dangers. It is not in the power of the world to make us live or die a day sooner or longer than God pleaseth. If God will make us happy, they cannot make us miserable: therefore, "Give me understanding, and I shall live"; that is, lead a comfortable and happy life for the present. Prevent sin, and you prevent danger. Obedience is the best way to preserve life temporal: as great a paradox as it seems to the world, it is a Scripture truth, "Keep my commandments, and live" (Proverbs 4:4); and, "Take fast hold of instruction; let her not go: keep her; for she is thy life" (verse 13); and, "Length of days is in her right hand; and in her left hand riches and honour" (Proverbs 3:16); and, "She is a tree of life" (verse 18). The knowledge and practice of the word is the only means to live comfortably and happily here, as well as for ever hereafter.
Secondly. Life spiritual;that is twofold, the life of justification, and the life of sanctification.
1. The life of justification: "The free gift came upon all men unto justification of life": Romans 5:18. He is dead, not only on whom the hangman hath done his work, but also he on whom the judge hath passed sentence, and the law pronounces him dead. In this sense we were all dead, and justification is called justification to life; there is no living in this sense without knowledge: "By his knowledge shall my righteous servant justify many": Isaiah 43:11. We live by faith, and faith cometh by hearing, and hearing doeth no good unless the Lord giveth understanding; as meats nourish not unless received and digested.
2. The life of sanctification: "And you hath he quickened, who were dead in trespasses and sins": Eph 2:. And men live not properly till they live the life of grace; they live a false, counterfeit life, not a blessed, happy, certain, and true life. Now, this life is begun and carried on by saying knowledge: "The new man which is renewed in knowledge": Colossians 3:10. Again, men are said to be "alienated from the life of God through the ignorance that is in them": Ephesians 4:18. They that are ignorant are dead in sin: life spiritual cometh by knowledge. Hence begins the change of the inward man, and thenceforth we live. "Give me understanding, "ut vere in te vivare, that the true life began in me may grow and increase daily, but never be quenched by sin.
Thirdly. Life everlasting, or our blessed estate in heaven. So it is Said of the saints departed, they all live unto God: Luke 20:38. And this is called the water of life, the tree of life, the crown of life; properly this is life. What is the present life in comparison of everlasting life? The present life, it is "mars vitalis", a living death; or "mortalis vita", a dying life, a kind of death; it is always in flux, like a stream: it runneth from us as fast as it cometh to us: "He fleeth also as a shadow, and continueth not": John 14:2. We die as fast as we live: it differeth but as the point from the line where it terminates. It is not one and the same, no permanent thing; it is like the shadow of a star in a flowing stream. Its contentments are base and low, called "the life of thine hand": Isaiah 57:10. It is patched up of several creatures, fain to ransack the storehouses of nature to support a ruinous fabric. And compare it with the life of grace here, it doth not exempt us from sin, nor miseries. Our capacities are narrow. We are full of fears, and doubts, and dangers; but in the life of glory we shall neither sin nor sorrow any more. This is meant here: "The righteousness of thy testimonies is everlasting: give me understanding, and I shall live"; it is chiefly meant of the life of glory. This is the fruit of saving knowledge, when we so know God and Christ as to come to God by him. Thomas Manton.
Ver. 144. I shall live. I shall be kept from those sins which deserve and bring death. Matthew Pool.
HINTS TO PREACHERS.
Ver. 144. Everlasting righteousness revealed in the word, and producing everlasting life in believers.
Ver. 144.
1. Eternal truths.
2. Eternal life dependent upon them.
3. A cry from amid these everlasting hills. W.B.H.
Ver. 144 (last clause).
1. Consider the prayer in its simplicity.
(a) It is suitable for the awakened sinner.
(b) For the Christian struggling against temptation.
(c) For the suffering believer.
(d) For the worker
(e) For aspiring minds in the church of God.
(f) For expiring saints.
2. The prayer more fully opened up.
(a) Here is want confessed.
(b) The prayer is evidently put upon the footing of free grace: "Give."
3. Lay bare the argument in the prayer.
1. The word of God, when practically and experimentally understood, is a pledge of life.
2. The word of God is the incorruptible "seed" which liveth and abideth for ever.
3. It is the food of life.
4. It is the very flower and crown and glory of true life.
5. It is righteous.
6. It is everlasting. See "Spurgeon's Sermons, "No. 1572: "Alive."
Psalms 119:145*
This section is given up to memories of prayer. The Psalmist describes the time and the manner of his devotions, and pleads with God for deliverance from his troubles. He who has been with God in the closet will find God with him in the furnace. If we have cried we shall be answered. Delayed answers may drive us to importunity; but we need not fear the ultimate result, since God's promises are not uncertain, but are founded for ever. The whole passage shows us: How he prayed (Psalms 119:145). What he prayed for (Psalms 119:146). When he prayed (Psalms 119:147). How long he prayed (Psalms 119:148). What he pleaded (Psalms 119:149). What happened (Psalms 119:150). How he was rescued (Psalms 119:151). What was his witness as to the whole matter (Psalms 119:152).
Ver. 145. I cried with my whole heart. His prayer was a sincere, plaintive, painful, natural utterance, as of a creature in pain. We cannot tell whether at all times he used his voice when he thus cried; but we are informed of something which is of much greater consequence, he cried with his heart. Heart cries are the essence of prayer. He mentions the unity of his heart in this holy engagement. His whole soul pleaded with God, his entire affections, his united desires all went out towards the living God. It is well when a man can say as much as this of his prayers: it is to be feared that many never cried to God with their whole heart in all their lives. There may be no beauty of elocution about such prayers, no length of expression, no depth of doctrine, nor accuracy of diction; but if the whole heart be in them they will find their way to the heart of God.
Hear me, O Lord. He desires of Jehovah that his cries may not die upon the air, but that God may have respect to them. True supplicants are not satisfied with the exercise itself, they have an end and object in praying, and they look out for it. If God does not hear prayer we pray in vain. The term "hear" is often used in Scripture to express attention and consideration. In one sense God hears every sound that is made on earth, and every desire of every heart; but David meant much more; he desired a kindly, sympathetic hearing, such as a physician gives to his patient when he tells him his pitiful story. He asked that the Lord would draw near, and listen with friendly ear to the voice of his complaint, with the view of pitying him and helping him. Observe, that his whole hearted prayer goes to the Lord alone; he has no second hope or help. "Hear me, O Lord, "is the full range of his petition and expectation.
I will keep thy statutes. He could not expect the Lord to hear him if he did not hear the Lord, neither would it be true that he prayed with his whole heart unless it was manifest that he laboured with all his might to be obedient to the divine will. His object in seeking deliverance was that he might be free to fulfil his religion and carry out every ordinance of the Lord. He would be a free man that he might be at liberty to serve the Lord. Note well that a holy resolution goes well with an importunate supplication: David is determined to be holy, his whole heart goes with that resolve as well as with his prayers. He will keep God's statutes in his memory, in his affections, and in his actions. He will not wilfully neglect or violate any one of the divine laws.
Ver. 145. I cried with my whole heart. As a man cries most loudly when he cries with all his mouth opened; so a man prays most effectually when he prays with his whole heart. Neither doth this speech declare only the fervency of his affection; but it imports also that it was a great thing which he sought from God. And thou, when thou prayest, pray for great things; for things enduring, not for things perishing: pray not for silver, it is but rust; nor for gold, it is but metal; nor for possessions, they are but earth. Such prayer ascends not to God. He is a great God, and esteems himself dishonoured when great things with great affection are not sought from him. William Cowper.
Ver. 145. I cried with my whole heart. In all your closet duties God looks first and most to your hearts: "My son, give me thine heart": Proverbs 23:26. It is not a piece, it is not a corner of the heart, that will satisfy the Maker of the heart; the heart is a treasure, a bed of spices, a royal throne wherein he delights. God looks not at the elegancy of your prayers, to see how neat they are; nor yet at the geometry of your prayers, to see how long they are; nor yet at the arithmetic of your prayers, to see how many they are; nor yet at the music of your prayers, nor yet at the sweetness of your voice, nor yet at the logic of your prayers; but at the sincerity of your prayers, how hearty they are. There is no prayer acknowledged, approved, accepted, recorded, or rewarded by God, but that wherein the heart is sincerely and wholly. The true mother would not have the child divided. God loves a broken and a contrite heart, so he loathes a divided heart: Psalms 51:17; James 1:8. God neither loves halting nor halving; he will be served truly and totally. The royal law is, "Thou shalt love and serve the Lord thy God with all thy heart, and with all thy soul." Among the heathens, when the beasts were cut up for sacrifice, the first thing the priest looked upon was the heart, and if the heart was naught, the sacrifice was rejected. Verily, God rejects all those sacrifices wherein the heart is not. Prayer without the heart is but as sounding brass or a tinkling cymbal. Prayer is only lovely and weighty, as the heart is in it, and no otherwise. It is not the lifting up of the voice, nor the wringing of the hands, nor the beating of the breasts, nor an affected tone, nor studied motions, nor seraphical expressions, but the stirrings of the heart, that God looks at in prayer. God hears no more than the heart speaks. If the heart be dumb, God will certainly be deaf. No prayer takes with God, but that which is the travail of the heart. Thomas Brooks.
HINTS TO PREACHERS.
Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.
Ver. 145-152. The believer's cry. The reiterated cry (Psalms 119:145-148) An appeal for audience (Psalms 119:149). The nearness of the enemy (Psalms 119:150). But, in response to the cry, God is also near (Psalms 119:151).
HINTS TO PREACHERS.
Ver. 145-148. The cry.
1. Whence it came: from my heart.
2. Whither it went: to the Lord.
3. When it was heard: at dawn and dark.
4. What it sought: hearing, salvation.
5. What it promised: obedience.
6. How it was sustained: by hope in God's word. C.A.D.
Ver. 145,146. The souls cry.
1. The depth from which it rose.
2. The height it reached.
Ver. 145,146. Childlike prayer.
1. In its ring: "I cried."
2. In its directness: "to thee."
3. In its outburst: "whole heart."
4. In its outcries: "hear me"; "save me."
5. In its promise of better behaviour: "I will keep thy statutes." W.B.H.
Ver. 145.
1. The model of player: "I cried with my whole heart."
2. The object of prayer: "Hear me, O Lord."
3. The accompaniment of prayer: "I will keep thy statutes."
Psalms 119:146*
Ver. 146. I cried unto thee. Again he mentions that his prayer was unto God alone. The sentence imports that he prayed vehemently, and very often; and that it had become one of the greatest facts of his life that he cried unto God. "Save me." This was his prayer; very short, but very full. He needed saving, none but the Lord could save him, to him he cried, "Save me" from the dangers which surround me, from the enemies that pursue me, from the temptations which beset me, from the sins which accuse me. He did not multiply words, and men never do so when they are in downright earnest. He did not multiply objects, and men seldom do so when they are intent upon the one thing needful: "save me" was his one and only prayer.
And I shall keep thy testimonies. This was his great object in desiring salvation, that he might be able to continue in a blameless life of obedience to God, that he might be able to believe the witness of God, and also to become himself a witness for God. It is a great thing when men seek salvation for so high an end. He did not ask to be delivered that he might sin with impunity; his cry was to be delivered from sin itself. He had vowed to keep the statutes or laws, here he resolves to keep the testimonies or doctrines, and so to be sound of head as well as clean of hand. Salvation brings all these good things in its train. David had no idea of a salvation which would allow him to live in sin, or abide in error: he knew right well that there is no saving a man while he abides in disobedience and ignorance.
Ver. 146. I cried unto thee. The distressed soul expresses itself in strong cries and tears. Of old they cried unto the Lord, and he heard them in their distress. So Israel at the Red Sea. The men of the Reformation thus expressed themselves in earnest prayer, and found relief. Luther at the Diet of Worms, when remanded for another day, spent the long night in the loud utterance of prayer, that he might appear for his Lord before an august earthly assembly. Our reading of the covenanting times will remind us of many instances of the same. We may think of John Welch, going into his garden night after night, in a night covering, and crying to the Lord to grant him Scotland. The expression of prayer, however, is manifold as the frame of the spirit. Intense feeling will beget strong cries in prayer; but prayer that is uttered under realizing views of our gracious God will be mild, and often delivered as it were in whispers. So was Alexander Peden accustomed to pray, as if he had been engaged in calm converse with a friend... But when the feeling is intense, when wrath lies heavy upon us, when danger is apprehended as near, when the Lord is conceived to be at a distance, or when there is eager desire after immediate attainment in all these cases there will be the strong cries. Such seems to have been the state of the Psalmist's mind when he poured forth the expressive utterance of this part. John Stephen.
Ver. 146. Brief as are the petitions, the whole compass of language could not make them more comprehensive. "Hear me." The soul is in earnest, the whole heart is engaged in the "cry." "Save me" includes a sinner's whole need pardon, acceptance, access, holiness, strength, comfort, heaven, all in one word Christ. The way of access is not indeed mentioned in these short ejaculations. But it is always implied in every moment's approach and address to the throne of grace. "Hear me" in the name of my all prevailing Advocate. "Save me" through him, whose name is Jesus the Saviour. Charles Bridges.
Ver. 146. I cried unto thee. A crying prayer pierces the depths of heaven. We read not a word that Moses spake, but God was moved by his cry. Exodus 14:15. It means not an obstreperous noise, but melting moans of heart. Yet sometimes the sore and pinching necessities and distresses of spirit extort even vocal cries not unpleasant to the inclined ears of God. "I cried unto God with my voice, "says David, "and he heard me out of his holy hill": Psalms 3:4. And this encourages to a fresh onset: "Hearken unto the voice of my cry, my King, and my God": Psalms 5:2. "Give ear unto my cry: hold not thy peace at my tears": Psalms 39:12. Another time he makes the cave echo with his cries. "I cried, I cried. Attend unto my cry, for I am brought very low." Samuel Lee (1625-1691), in "The Morning Exercises."
Ver. 146. I cried unto thee; save me. In our troubles, we must have recourse to God, and sue to him by prayer and supplication for help and deliverance in due time; because he is the author of our trouble. In mercies and afflictions, our business lieth not with men, but God; by humble dealing with him we stop wrath at the fountain head: he that bindeth us must loose us; he is at the upper end of causes, and whoever be the instruments of our trouble, and how malicious soever, God is the party with whom we are to make our peace; for he hath the absolute disposal of all creatures, and will have us to acknowledge the dominion of his providence and our dependence upon him. In treaties of peace between two warring parties, the address is not made to private soldiers, but to their chief: "The Lord hath taken away, "saith Job; "When he giveth quietness, who then can make trouble?" Job 34:29. Thomas Manton.
Ver. 146. Save me, and I shall keep the testimonies. The servants of God regard life itself as chiefly desirable on account of the opportunity which it affords for serving God: "Save me, that I may keep thy testimonies, "is the prayer of the believer in the day of trouble and conflict. "To me to live, "says he, "is Christ, and to die is gain." How unlike is this to the wicked! Their whole desire in the day of trouble is expended on the wish to escape calamity; they have no desire to be delivered from sin, no wish to be conformed to God! John Morison.
Ver. 146. Save me. From my sins, my corruptions, my temptations, all the hindrances that lie in my way, that I may "keep thy testimonies." We must cry for salvation, not that we may have the case and comfort of it, but that we may have an opportunity of serving God the more cheerfully. Matthew Henry.
Ver. 146. God hears us, that we should hear him. Thomas Manton.
HINTS TO PREACHERS.
Ver. 146.
1. Prayer remembered.
2. Prayer continued: "Save me."
3. Prayer yielding fruit: "I shall keep, "etc.
Ver. 146. Salvation.
1. A likely path to it prayer: cry on.
2. The proper place for it: "unto thee"; not man, not the heart.
3. A sound view of it: "keep thy testimonies." Not to escape hell, or gain heaven, but to please and love God. W.B.H.
Psalms 119:147*
Ver. 147. I prevented the dawning of the morning, and cried. He was up before the sun, and began his pleadings before the dew began to leave the grass. Whatever is worth doing is worth doing speedily. This is the third time that he mentions that he cried. He cried, and cried, and cried again. His supplications had become so frequent, fervent, and intense, that he might hardly be said to be doing anything else from morning to night but crying unto his God. So strong was his desire after salvation that he could not rest in his bed; so eagerly did he seek it that at the first possible moment he was on his knees.
I hoped in thy word. Hope is a very powerful means of strengthening us in prayer. Who would pray if he had no hope that God would hear him? Who would not pray when he has a good hope of a blessed issue to his entreaties? His hope was fixed upon God's word, and this is a sure anchorage, because God is true, and in no case has he ever run back from his promise, or altered the thing that has gone forth from his mouth. He who is diligent in prayer will never be destitute of hope. Observe that as the early bird gets the worm, so the early prayer is soon refreshed with hope.
Ver. 147. I prevented the dawning of the morning. The manner of speech is to be marked. He saith he prevented the morning watch, thereby declaring that he lived, as it were, in a strife with time, careful that it should not overrun him. He knew that time posts away, and in running by wearieth man to dust and ashes. But David pressed to get before it, by doing some good in it, before that it should spur away from him. And this care which David had of every day, alas, how may it make them ashamed who have no care of a whole life! He was afraid to lose a day; they take no thought to lose months and years without doing good in them: yea, having spent the three ages of their life in vanity and licentiousness, scarce will they consecrate their old and decrepit age to the Lord. William Cowper.
Ver. 147. I prevented the dawning of the morning, etc. Those that make a business of prayer will use great vigilance and diligence therein. I say, that make a business of prayer; others that use it as a compliment and customary formality, will not be thus affected; they do it as a thing by-the-by, or a work that might well be spared, and do not look upon it as a necessary duty; but if a man's heart be in it, he will be early at work, and follow it close, morning and night: his business is to maintain communion with God, his desires will not let him sleep, and he gets up early to be calling upon God. "But unto thee have I cried, O Lord: and in the morning shall my prayer prevent thee." Psalms 88:13. Thus will good men even break their sleep to give themselves to prayer, and calling upon the name of God. Thomas Manton.
Ver. 147. I prevented the dawning of the morning. It is a grievous thing if the rays of the rising sun find thee lazy and ashamed in thy bed, and the bright light strike on eyes still weighed down with slumbering sloth. Knowest thou not, O man, that thou owest the daily firstfruits of thy heart and voice to God? Thou hast a daily harvest, a daily revenue. The Lord Jesus remained all night in prayer, not that he needed its help, but putting an example before thee to imitate. He spent the night in prayer for thee, that thou mightest learn how to ask for thyself. Give him again, therefore what he paid for thee. Ambrose.
Ver. 147. I prevented the dawning of the morning. David was a good husband, up, early at it: at night he was late at this duty: "At midnight will I rise to give thanks unto thee": Psalms 119:62. This surely was his meaning when he said he should dwell in the house of the Lord for ever; he would be ever in the house of prayer... I wish that when I first open my eyes in the morning, I may then, in soul ejaculatory prayer, open my heart to my God, that at night prayer may make my bed soft, and lay my pillow easy; that in the daytime prayer may perfume my clothes, sweeten my food, oil the wheels of my particular vocation, keep me company upon all occasions, and gild over all my natural, civil, and religious actions. I wish that, after I have poured out my prayer in the name of Christ, according to the will of God, having sowed my seed, I may expect a crop, looking earnestly for the springing of it up, and believing assuredly that I shall reap in time if I faint not. George Swinnock.
Ver. 147. I prevented the dawning of the morning. Early prayers are undisturbed by the agitating cares of life, and resemble the sweet melody of those birds which sing loudest and sweetest when fewest cars are open to listen to them. O my soul, canst thou say that thou hast thus "prevented the dawning of the morning" in thy approaches to God? Has the desire of communion with heaven raised thee from thy slumbers, shaken off thy sloth, and carried thee to thy knees? John Morison.
Ver. 147. And cried. Here is a repetition of the same prayer, "I cried"; yea, again I cried, and a third time, "I prevented the dawning of the morning, and cried." We use to knock at a door thrice, and then depart. Our Lord Jesus "prayed the third time, saying the same words" (Matthew 26:44), "Father, if it he possible, let this cup pass from me." So the apostle Paul: "For this thing I besought the Lord thrice, that it might depart from me": 2 Corinthians 12:8. So, "And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again": 1 Kings 17:21. This, it seemeth, was the time in which they expected an answer in weighty cases; and yet I will not confine it to that number; for here we are to reiterate our petitions for one and the same thing as often as occasion requireth, till it be granted. Thomas Manton.
Ver. 147. Poets have delighted to sing of the morning as "Mother of the Dews, ""sowing the earth with orient pearl"; and many of the saints rising up from their beds at the first blush of dawn have round the poetry of nature to be the reality of grace as they have felt the dews of heaven refreshing their spirit. Hence morning exercises have ever been dear to the enlightened, heaven cloying souls, and it has been their rule, never to see the face of man till they have first seen the face of God. The breath of morn redolent of the smell of flowers is incense offered by earth to her Creator, and living men should never let the dead earth excel them; truly living men tuning their hearts for song, like the birds, salute the radiant mercy which reveals itself in the east. The first fresh hour of every morning should be dedicated to the Lord whose mercy gladdens it with golden light. The eye of day openeth its lids, and in so doing opens the eyes of hosts of heaven protected slumberers; it is fitting that those eyes should first look up to the great Father of Lights, the fount and source of all the good upon which the sunlight gleams. It augurs for us a day of grace when we begin betimes with God; the sanctifying influence of the season spent upon the mount operates upon each succeeding hour. Morning devotion anchors the soul so that it will not very readily drift far away from God during the day; it perfumes the heart so that it smells fragrant with piety until nightfall; it girds up the soul's garments so that it is less apt to stumble, and feeds all its rowers so that it is not permitted to faint. The morning is the gate of the day, and should be well guarded with prayer. It is one end of the thread on which the day's actions are strung, and should be well knotted with devotion. If we felt more the majesty of life we should be more careful of its mornings. He who rushes from his bed to his business and waiteth not to worship, is as foolish as though he had not put on his clothes, or cleansed his face, and as unwise as though he dashed into battle without arms or armour. Be it ours to bathe in the softly flowing river of communion with God, before the heat of the wilderness and the burden of the way begin to oppress us. C.H.S.
Ver. 147. I hoped in thy word. Even if there should not be actual enjoyment, at least let us honour God by the spirit of expectancy. Charles Bridges.
Ver. 147,148. The student of theology and the minister of the word should begin the day with prayer, and this chiefly to seek from God, that he may rightly understand the word of God, and be able to teach others. Solomon Gesner Brethren, note this! C.H.S.
Ver. 147,148. See here:
1. That David was an early riser, which perhaps contributed to his eminency. He was none of those that say, "Yet a little sleep."
2. That he began the day with God; the first thing he did in the morning, before he admitted any business, was to pray; when his mind was most fresh and in the best frame. If our first thoughts in the morning be of God, it will help to keep us in his fear all the day long.
3. That his mind was so full of God and the cares and delights of his religion, that a little sleep served his turn, even in "the night watches, "when he awaked from his first sleep, he would rather meditate and pray, than turn him and go to sleep again. He esteemed the words of God's mouth more than his necessary repose, which we can as ill want as our food: Job 23:12.
4. That he would redeem time for religious exercises; he was full of business all day, but that will excuse no man from secret devotion; it is better to take time from sleep, as David did, than not find time for prayer. And this is our comfort when we pray in the night, that we can never come unseasonably to the throne of grace, if we may have access to it at all hours. Baal may be asleep, but Israel's God never slumbers, nor are there any hours in which he may not be spoken with. Matthew Henry.
HINTS TO PREACHERS.
Ver. 147,148.
1. The heavenly Companions: prayer and meditation. Inseparable. Mutually helpful.
2. Their favourite seasons: times of stillness; night; the hour before day.
3. Their volume and night lamp: "Thy word; ""Hope." Or a) A grand plea: "Thy lovingkindness." Who can match it? Who can measure it? Who can mar it? b) An insignificant pleader: "my voice.' What can "my voice" ever say to keep step with "thy loving kindness"? Asking too much out of the question. c) A clever petition ("according to thy judgment"); requesting life; stolen from God's mouth. God's lovingkindness is matched by God's own promise.
W. B. H.
Verse 147. Observe in this David's diligence. 1) That it was a personal, closet, or secret prayer; "I cried"; I alone, with thee in secret. 2) That it was an early morning prayer: "I prevented the dawning of the morning." 3) That it was a vehement and earnest prayer; for it is expressed by crying. T. Manton
Verse 147 Early rising commended. 1) A fit time for prayer.
2) For reading the word. 3) For indulging the emotions excited by it: "I hoped in they word."
Psalms 119:148*
Ver. 148. Mine eyes prevent the night watches. Or rather, the watches. Before the watchman cried the hour, he was crying to God. He did not need to be informed as to how the hours were flying, for every hour his heart was flying towards heaven. He began the day with prayer, and he continued in prayer through the watches of the day, and the watches of the night. The soldiers changed guard, but David did not change his holy occupation. Specially, however, at night did he keep his eyes open, and drive away sleep, that he might maintain communion with his God. He worshipped on from watch to watch as travellers journey from stage to stage.
That I might meditate in thy word. This had become meat and drink to him. Meditation was the food of his hope, and the solace of his sorrow: the one theme upon which his thoughts ran was that blessed "word" which he continually mentions, and in which his heart rejoices. He preferred study to slumber; and he learned to forego his necessary sleep for much more necessary devotion. It is instructive to find meditation so constantly connected with fervent prayer: it is the fuel which sustains the flame. How rare an article is it in these days.
Ver. 148. Mine eyes prevent the night watches, that I might meditate in thy word. You will all admit that this is the language of an ardent, earnest, and painstaking student. David represents himself as "rising early, and late taking rest, "on purpose that he might employ himself in the study of God's word. "He meditates in this word, "the expression implying close and patient thought; as if there were much in the word which was not to be detected by a cursory glance, and which required the strictest application both of the head and the heart.
The Bible is a book in which we may continually meditate, and yet not exhaust its contents. When David expressed himself in the language of our text, Holy Writ the word of God was of course a far smaller volume than it now is, though, even now, the Bible is far from a large book. Yet David could not, so to speak, get to the end of the book. He might have been studying the book for years, nay, we are sure that he had been, and yet, as though he were just entering on a new course of reading, with volume upon volume to peruse, lie must rise before day to prosecute the study. "Mine eyes prevent the night watches, that I might meditate in thy word."
The same remark may be made upon precepts which enjoin continued study of the Bible. Is there material for that study? Unless there be, the precepts will become out of place; the Scriptural student will have exhausted the Scriptures; and what is he to do then? He can no longer obey the precepts, and the precepts will prove that they cannot have been made for perpetuity for the men of all ages and all conditions...
Here is a servant of God, who, from his youth upward, has been diligent in the study of the Bible. Year after year he has devoted to that study, and yet the Bible is but a single volume, and that not a large volume. "Well, then, "you might be inclined to say, "the study must surely by this time have exhausted the book! There can be nothing new for him to bring out; nothing which he has not investigated and fathomed." Ah, how you mistake the Bible! What a much larger book it must be than it seems! In place of having exhausted it, the royal student speaks as though there were more work before him than he knew how to compass. "Mine eyes prevent the night watches, that I might meditate in thy word." Henry Melvill.
Ver. 148. "Mine eyes prevent the night watches." The Hebrew word means a watch a part of the night, so called from military watches, or a dividing of the night to keep guard. The idea of the Psalmist here is, that he anticipated these regular divisions of the night in order that he might engage in devotion. Instead of waiting for their return, he arose for prayer before they recurred; so much did his heart delight in the service of God. The language would seem to be that of one who was accustomed to pray in these successive "watches" of the night; the early, the middle, and the dawn. This may illustrate what occurs in the life of all who love God. They will have regular seasons of devotion, but they will often anticipate those seasons. They will be in a state of mind which prompts them to pray; when nothing will meet their state of mind but prayer; and when they cannot wait for the regular and ordinary season of devotion; like a hungry man, who cannot wait for the usual and regular hour of his meals. The meaning of the phrase, "Mine eyes prevent, "is that he awoke before the usual time for devotion. Albert Barnes.
Ver. 148. Mine eyes prevent the night watches, etc. His former purpose is yet continued, declaring his indefatigable perseverance in prayer. Oh, that we could learn of him to use our time well! At evening he lay down with prayers and tears; at midnight he rose to give thanks; he got up before the morning light to call upon the Lord. This is to imitate the life of angels, who ever are delighted to behold the face of God, singing alway a new song without wearying. This is to begin our heaven upon earth: Oh, that we could alway remember it! William Cowper.
Ver. 148. Night watches. The Jews, like the Greeks and Romans, divided the night into military watches instead of hours, each watch representing the period for which sentinels or pickets remained on duty. The proper Jewish reckoning recognized only three such watches, entitled the first, "or beginning of the watches" (Lamentations 2:19), "the middle watch" (Jude 1:7:19), and "the morning watch" (Exodus 14:24; 1 Samuel 11:11). These would last respectively from sunset to 10 p.m.; from 10 p.m. to 2 a.m.; and from 2 a.m. to sunrise. It has been contended by Lightfoot that the Jews really reckoned four watches, three only of which were in the dead of the night, the fourth being in the morning. This, however, is rendered improbable by the use of the term "middle, "and is opposed to Rabbinical authority. Subsequently to establishment of Roman supremacy, the number of watches was increased four which was described either according to their numerical order, as the case of the "fourth watch" (Matthew 14:25), or by the terms" midnight, cock crowing, and morning" (Mark 13:35). These, terminated at 9 p.m., midnight, 3 a.m., and 6 a.m. Conformably to this, the guard of soldiers was divided into four relays (Acts 12:4), showing that the Roman regime was followed in Herod's army. Watchmen appear have patrolled the streets of the Jewish towns (So 3:3 5:7; Psalms 127:1) where for "maketh" we should substitute "watcheth"; Psalms 130:6. William Latham Beyan, in Smith's Dictionary of the Bible, 1863.
HINTS TO PREACHERS.
Ver. 148. The Inexhaustibleness of the Bible. A sermon by Henry Melvill, at "The Golden Lecture." 1850.
Ver. 148. Meditation. Appropriate time, and fruitful subject.
Ver. 148. Meditation in the word well worth self denial and care on the part of the Christian.
1. Without meditation reading is a waste of time and an indignity offered to the word.
2. Meditation with prayer, but not prayer without meditation, will discover the sense of the word, when all other means fail; and it has this advantage, that the meaning sinks into the mind.
3. Meditation extracts sweetness from the promises, and nourishment from the whole truth.
4. Meditation makes a wise teacher and an efficient worker of one who has little natural skill or learning.
5. Meditation subjects the soul to the sanctifying power of the word.
6. Meditation is an invitation to the Holy Spirit to bless the soul, for he is closely associated with the truth, and delights to see the truth honoured. J.F.
Psalms 119:149*
Ver. 149. Hear my voice according unto thy lovingkindness. Men find it very helpful to use their voices in prayer; it is difficult long to maintain the intensity of devotion unless we hear ourselves speak; hence David at length broke through his silence, arose from his quiet meditations, and began crying with voice as well as heart unto the Lord his God. Note, that he does not plead his own descryings, nor for a moment appeal for payment of a debt on account of merit; he takes the free-grace way, and puts it, "according unto thy lovingkindness." When God hears player according to his lovingkindness he overlooks all the imperfections of the prayer, he forgets the sinfulness of the offerer, and in pitying love he grants the desire though the suppliant be unworthy. It is according to God's lovingkindness to answer speedily, to answer frequently, to answer abundantly, yea, exceeding abundantly above all that we ask or even think. Lovingkindness is one of the sweetest words in our language. Kindness has much in it that is most precious, but loving kindness is doubly dear; it is the cream of kindness.
O Lord, quicken me according to thy judgment. This is another of David's wise and ardent prayers. He first cried, "Save me; "then, "Hear me; "and now, "Quicken me." This is often the very best way of delivering us from trouble, to give us more life that we may escape from death; and to add more strength to that life that we may not be overloaded with its burdens. Observe, that he asks to receive quickening according to God's judgment, that is, in such a way as should be consistent with infinite wisdom and prudence. God's methods of communicating greater vigour to our spiritual life are exceedingly wise; it would probably be in vain for us to attempt to understand them; and it will be our wisdom to wish to receive grace, not according to our notion of how it should come to us, but according to God's heavenly method of bestowing it. It is his prerogative to make alive as well as to kill, and that sovereign act is best left to his infallible judgment. Hath he not already given us to have life more and more abundantly? "Wherein he hath abounded toward us in all wisdom and prudence."
HINTS TO PREACHERS.
Ver. 149. Prayer hearing the result of love; prayer answering ruled by wisdom.
Ver. 149. Quickening.
1. A prayer of unquestionable necessity: "quicken me."
2. Twin pleas of irresistible power: "thy lovingkindness:" "thy judgment." C.A.D.
Ver. 149. The two accordings.
1. The "according, "to which a believer hopes to be heard by God: "Hear my voice according unto thy loving kindness."
(a) The believer is fully aware of his own unworthiness, and the imperfections of his prayers, therefore he would have God to accept him and interpret them after the rule of his own lovingkindness.
(b) Nor does he hope in vain; God's loving kindness overlooks the imperfections, and supplies the omissions.
(c) What a blessed thing it is, that while the Holy Spirit helps our infirmities, the groanings that cannot be uttered are read in their true meaning by divine lovingkindness!
2. The "according" to which he expects to be answered by God: "Quicken me according to thy judgment." "Judgment" here may mean the revealed word. Then
(a) He expects to be answered certainly.
(b) He expects to be answered wisely.
(c) He expects to be answered fully, as all his needs require.
(d) He expects that every answer should quicken spiritual life, making him holy.
J.F.
Psalms 119:150*
Ver. 150. They draw nigh that follow after mischief. He could hear their footfalls close behind him. They are not following him for his benefit, but for his hurt, and therefore the sound of their approach is to be dreaded. They are not prosecuting a good object, but persecuting a good man. As if they had not enough mischief in their own hearts, they are hunting after more. He sees them going a steeple chase over hedge and ditch in order to bring mischief to himself, and he points them out to God, and entreats the Lord to fix his eyes upon them, and deal with them to their confusion. They were already upon him, and he was almost in their grip, and therefore he cries the more earnestly.
They are far from thy law. A mischievous life cannot be an obedient one. Before these men could become persecutors of David they were obliged to get away from the restraints of God's law. They could not hate a saint and yet love the law. Those who keep God's law neither do harm to themselves nor to others. Sin is the greatest mischief in the world. David mentions this to the Lord in prayer, feeling some kind of comfort in the fact that those who hated him hated God also, and found it needful to get away from God before they could be free to act their cruel part towards himself. When we know that our enemies are God's enemies, and ours because they are his, we may well take comfort to ourselves.
Ver. 150. They are far from thy law. Truly it should greatly all the godly, to remember that such as are their enemies are God's also. Since they are far from the obedience of God's law, what marvel be also far from the duty of love which they owe us? It may content want that comfort in men which otherwise we might and would have, we consider that God wants his glory in them. Let this sustain us see that godless men are enemies unto us. William Cowper.